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t^x<xty  of  trhe  Cheolojical  ^m\\mxy 

PRINCETON  •  NEW  JERSEY 


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^OX' THE.   ^UX71l 

DoSfrinesofGi.oRiousGKAC'Es 

Unfolded,  defended,  and  pradically  improved. 

HEREIN 

The.  Fall  of  Mankind  in  the  firji  Adanty 

And  the 

Methods  of  divine  Sovereignty 

In  the 

Effectual  Recovery  of  a  chofen  Remnant  by  Christ 
the  fecond  Adam^ 

Are  declared,  and  fet  in  a  fcriptural  Light, 

Vs^ith  an  Anf.ver  to  the  principal  and  mofl  popular  Ohje£iions  :  And  in 
the  whole  many  Scriptures  plainly  opened,  and  their  feeming  Contra- 
di5iiom  reconciled. 

With  an  Appejidix^  containing  fome  Remarks  on  the 
Works  of  Mr.  James  Fojier. 

In  this  the  abfurd  and  dangerous  Nature  of  Socinianifm  is  laid  open  ; 
the  important  Do6lrines  of  our  blefied  Saviour's  proper  Divinity  and 
SatisfaElion  defended  againft  his  Exceptions  \  and  diverfe  other  ufe- 
ful  Points  confidered  \  particularly  the  Controverfy  concerning  Myfte- 
ries  in  Religion^  and  the  Ufe  of  Rsafon  in  Matters  of  Faith. 

--^>>i^it<?1  l^v.^,1.^  t<J?iVi;ot-g>5  t<S>;t<?^  t^.t.^1  t<-5^i^  S  t^c^L^t^.e^^  V^  '.^fJi Vi?T-tf>i'-tf>"<  t<;>»t<^.Vl^'  'JO^-if^ 

By    ISAAC^HANLER. 

Minider  of  the  Gofpel  upon  AJhlcy  River  in  South-Carolina. 

1  Cor.  I.  20,  ^c,  Ji'here  is  the  TVife  ?  Where  is  the  Scribe?  If^ljere  is  the 
Dffputer  of  this  World?  Hath  not  GOD  made  Fooli/Ii  the  Wifdcm  of  this  WoHd? 

•♦•++-<-+-t--i-++-t--t-+-l-+-H--iH--f-|  -M--(-+-M--H--(-(--H-a;  ■M--h+-M-J-+— ;--Hf+++-t--i--f-M--i-r-i--f-i-++-?- 

BOSTON:     N.  E.  Printed  and  Sold  by  S.  Kxeel  and  h  T.  Gr£EN 

in  Qiieenftreet.     1744. 


'4 


if   i   ) 


THE 


INTRODUCTION. 

EFOREIcome  to  the  immediate  ProfccutI«n  of  what  is  intended,  it 
will  be  proper  to  fay  fomething,  in  a  preliminary  Wzy,  in  Order  to 
render  the  Body  of  theTreatife  familiar  and  ealy  to  theReader.  /;"r/?, 
(by  divine  AlTiftanee)  I  fhall  give  feme  general  View,  or  a  Map  of 
the  whole  Work,  with  the  Scope  and  Defign  thereof.  Secondly,  I 
fhall  mention  the  Occafion,  and  fhew  the  Expediency  as  well  as  theLaw/u/nefs 
of  this  Undertaking. 

To  the  Fir/?.  The  Scope  and  Defign  of  the  enfuing  Treatife  is  to  fhew  firft, 
That  howfocver  Man  originally  came  holy  and  upright  out  of  his  Maker's  Hands, 
he  is  now  fallen,  and  become  a  raiferable  Creature,  by  Nature  a  Child 
of  Wrath,  in  a  State  both  of  Condemnation  and  Pollulion^  without  Strength  and 
ungodly,  as  the  natural  Offspring  oi  fallen  Adam,  the  federal  Head  and  Repre- 
fentative  of  all  his  Progeny,  proceeding  from  his  Loins  by  ordinary  Generation. 
This  is  what  is  commonly  called  the  Dodlrine  of  original  Sin. 

2,  That  altho'  Almighty  GOD,without  the  leaft  Stain  to  his  Juftice,  might 
have  left  the  whole  Race  of  Mankind  in  their  fallen  Eftate  without  a  Saviour,  or 
any  Hopes  of  Salvation,  as  he  did  the  whole  Race  of  fallen  Angels ;  yet  did  not 
do  fo.  But  of  hisyr^-^  and  unmerited  F civour,  fovereign  Grace  and  Pleafure,  did 
from  all  Eternity,  (upon  a  perfefl  Fore-knowledge  of  the  Fall  of  Man)  determine 
\o  juflify,  fan(5tify  and  eternally  hvefome,  even  a  certain  and  definite  Number  of 
them,  by  and  through  the  Merits  and  Mediation  of  his  own  dear  Son,  who  in  the 
P'ulnefs  of  Time  fliould  (as  fince  he  hath  aftually  done)  afTume  their  Nature  and 
fcand  in  their  Law-Place,  as  their  Surety  and  Saviour.  That  accordingly  GOD 
the  Father  eledcd  or  chofc  them  in  Him^  as  their  covenanting  Head  and  Repre- 
fcntative,  before  the  Foundation  of  the  World.  This  is  common')  called  the 
Dodrine  oi  eternal,  pcrfonal,frce  and  ahfolute  Eledion. 

Under  this  Head,  the  Liruffici.-ncy  of  a  meer  natural  Religion  is  fhewed  ;  t'  e 
Cafe  of  Hezekialfs  Sicknefs  and  Recovery  largely  confidcr'J,  with  tfie  partic-hir 
Period  of  every  Man's  Life  ;  the  Abfurdity  of  afcribing  to  the  all-vji/e  and  i?".  ■ 
mutable  GOD  conJitioml  Decrees,  dependant  on  Co7itingencics  and  Uncertain:, -•:, 

A  2  iu!;/ 


11 


Ihe    INTRODUCTION. 


fully  demonftrated  j  and  tHe  Doflrine  of  Free  Juftificationby  the  imputed  Righ- 
teoufnefs  of  Christ,  explained  and  defended  againft  both  Armhiians  and  Sscim- 
ans.  The.  Nature  of  evangelic  Obedience  unfolded,  and  the  Pra6tice  thereof 
enforced  from  the  Confiderations  of  GOD's  elefting  Love  ;  with  divers  other 
Inferences,  profitable  for  Do6l:rine  and  Reproof,  Corre£lion,  Confolation  and  In- 
Mruclion  in  Righteoufnefs,  that  the  Children  of  GOD  may  be  perfected  and 
throughly  furnilhed  unto  all  good  Works. 

3.  That  anfwerabic  to  the  Son  of  GOD's  foederal  Engagements  for  his 
E!e£l  in  the  Covenant  of  Redemption  before  the  World  began,  he  did  in 
the  Fulnefs  of  Time  become  Incarnate,  live  a  holy  and  obedient  Life,  yield  a  fm- 
lefs  and  perfc6VObedience  to  the  Law  of  Works  which  they  had  broken,  aixi 
fufFcr  a  curled,  painful  and  fhameful  Death  upon  the  Crofs,  thereby  undergoing 
the  Penalty  of  GOD's  Wrath  and  Curfe  due  to  them  for  the  Breach  of  his  holy 
Law  ;  whereby  alfo  he  fatisfied  GOD's  offended  Juftice,  and  by  the  invaluable 
Price  of  his  moft  precious  Blood  did  purchafe  for  his  ele<ft,  redeemed  Ones,  an 
eternal  incorruptible  Inheritance  of  unfpeakable  Glory  in  Heaven,  together 
with  a  Stock  of  fanctifying  Grace  to  fit  them  for  the  fafjie.  That  as  theij  Head 
he  rofe  again  from  the  Dead  and  afcended  up  into  Heaven  with  the  Price  of  their 
Redemption  in  his  Hands,  where  he  ever  llveth  to  make  Interceffion  for  them,  as 
their  righteous  Advocate  pleading  the  Vertueand  Value  of  the  Pj-ice  paid  on  their 
Behalf;  that  being  gone  into  Heaven  to  prepare  a  Place  for  them,  he  will  at  the 
laft  Day  come  thence  again  and  receive  them  unto  himfelf  both  in  Soul  and  Body 
unto  Glory  everlafting,  as  becomes  an  ahinghty^  all-wije,  moji  gracious  and  com- 
pleat  Saviour.  This  we  call  the  Doctrine  0*1  peculiar  Redemption  as  running  pa- 
ralel  with  t-he  Line  of  GOD's  free  Ele(5tion,  as  above  defcribed.  Under  this 
Head  the  Argument  for  the  Do6trine  of  free  Juftification  is  re-affumed  and  fur- 
ther confirmed,  divers  Texts  opened,  Objedfions  anfwered,  and  many  choice 
Inferences  deduced,  as  promotive  of  evangelic  Holinefs  and  Comfort. 

4.  That  as  for  thefe  eledl  People  of  GOD  the  Lord  Jesus  Christ  did 
purchafe  both  Grace  and  Glory,  fo  in  order  to  make  them  meet  for  the  heavenly 
Inheritance,  he  makes  efFediual  Application  of  the  cleanfmg  Vertue  of  his  moft 
precious  Blood  unto  them  by  his  Spirit  working  in  them  in  due  Seafon  unto 
their  Regeneration.  This  we  call  the  Dodlrine  of  E^£^ueil  Odlllug,  which  alfo 
is  praoJical/y  improved. 

5.  That  having  begun  this  good  Work  in  them,  he  will  invincibly  carry  it 
on' againft  all  Obftruiliions  whatfoever,  until  it  be  perfected  in  eternal  Glorifica- 
tion, anfvvcrable  to  his  eternal,  free,  alwifeand  immutable  Purpofe,  to  the  Praife 
of  his  Glory,  I'hey  have  their  Fruit  unto  Holinefs,  and  their  End  everlafting 
Life  ;  which  is  the  Gift  of  GOD  through  Jesus  Christ  our  Lord.  This  we 
call  the  Dodrinc  of  the  Saints  final  Perfeverance.     Lender  which  Head  alfo  many 

■  Tex'ts  are  opened,  Objedli'ons  anfwered,  and  pradiical  Inferences  deduced,  pro- 
motive of"  a  comfcrtdhle^  a  holy  and  d^out  Life. 

Thus 


rhe    INTRODUCTION, 


111 


/.Fhus  whom  GOD  did  from  all  Eternity  foTe-know  with  a  Knowledge  of 
Peculiarity,  Good-will,  free  Love  and  Affection,  he  alfo  did  predeftinate  to  be 
conformed  to  the  Imaee  of  his  Son,  that  he  might  become  the  P'irft-born  aniong:;ft 
many  Brethren.  Moreover  whom  he  did  predcflinatc,  them  he  alfo  called  ;  and 
whom  he  called,  them  he  alfo  juftified  ;  and  whom  he  juftified,  them  he  alio 
glorified.  What  fliall  we  fay  then  unto  thefe  Things  ?  If  GOD  be  for  us,  (ihus 
for  us)  who  can  be  againft  us  ?  [L'j,  bis  Ele£l  and  Prcdejiinate'^  He  that  fpared 
not  his  own  Son,  but  delivered  him  up  for  us  all,  [the  fame  «i]  how  fhall  he 
not  with  him  alfo  freely  give  us  all  Things  ?  viz.  [all  Things  needful  to  fit  us 
for  and  to  bring  us  unto  a  glorified  EftateJ  Who  fhall  lay  any  Thing  to  the 
Charge  of  GOD's  Eled  ?  It  is  GOD  that  juftifieth,  who  fhall  condemn  ?  It 
is  Christ  that  died,  yea  rather  that  is  rifen  again,  who  is  even  at  the  right  Hand 
of  GOD,  who  alfo  maketh  Interceiiion  for  us,  [mark  the  y^?;:^  r/j  as  before] 
Who  fh:;!!  feparate  us  from  the  Love  of  Christ  ?  Shall  Tribulation,  or  Dif- 
trefs,  or  Perfecution,  or  Famine,  or  Nakednefs,  or  Peril,  or  Sword  ?  (As  it  is 
written,  for  thy  Sake  we  are  killed  all  the  Day  long,  we  are  accounted  as  Sheep 
for  the  Slaughter)  Nay  in  all  thefe  Things  \\q  are  more  than  Conquerors  thro' 
him  that  loved  us.  Fori  am  perfwadcd  that  neither  Death  nor  Life,  nor  An- 
gels, nor  Principalities,  nor  Powers,  nor  Things  prcfent,  nor  Things  to  come, 
norHeigth,  nor  Depth,  nor  any  other  Creature,  fhall  be  able  to  feparate  us  from 
the  Love  of  GOD  which  is  in  Christ  Jesus  our  Lord.  Ro?}i.  8.  28th,  to  the 
End.  Now  let  all  the  foregoing  Particulars  be  duly  confidered  in  their  proper 
Connexion  andOrder, and  it  will  plainly  appear  to  eve  y  impartial  Si  unprejudiced 
Eye,  to  be  a  Scheme  truly  worthy  of  the  all-glorious  GOD  to  effedl,  well 
comporting  with  the  bright  Perfections  of  his  Being  and  Nature,  who  is  wonder- 
ful in  Cou;ifel  and  excellent  in  Operation,  and  who  workcth  all  Things  after  the 
Counfel  of  his  own  Will.  Jfa.  28.  29.  Eph.  i.  11.  And  which  after  all  our 
Difputings  we  find  to  be  confirmed  by  Fa^s  and  Events,  as  well  as  by  the  dec ijroe 
Authority  of  Holy  Scripture.  And  therefore  upon  the  whole  is  highly  credible, 
claiming  the  OZ'f^rZ/VwtY  and  Adoration  of  our  Faith  ;  notwithftanding  fome  Diffi- 
culties that  do  arife  in  our  weakMinds,  in  our  deep  Re-fcarches  into  thefe  grand 
and  important  Matters.  That  fome  Diflicultics  do  thus  occur  is  no  Wonder  ; 
nay,  it  is  mcejfarily  fo  :  Since  as  GOD  himfelf,  fo  alfo  his  Judgments  are  unfearch- 
able,  and  his  Ways  paft  finding  out  unto  Perfection  ;  and  we  at  befi:  but  poor 
finite,  fliort-fightcd  Creatures  of  Ycfterday,  knowing  nothing  in  Comparifon, 
who  fee  but  as  through  a  Glafs  darkly  and  in  Part,  llicrcforc  inflead  of  ca\ll!ing 
and  replying  againfl  CjOD  when  wc  find  our  Line  too  fnort  to  fathom  his  great 
Deeps,  it  becomes  us  in  Humility,  and  with  all  l.)v/ly  Reverence,  with  the  great 
ApofJle  to  adore  GOD  and  his  Ways,  crying  out,  O  the  Depths  of  the  Riches 
both  of  the  Wifdom  and  Knowledge  of  GOD  !  How  unfearchable  are  his  Judg- 
ments, and  his  Ways  paft  finding  out  unto  PerfctSlion  !  Kcin.  11.  33.  More- 
over, whate\'er  fine  GlofTcs  the  Armiuians  may  put  upon  their  contrary  Scheme  of 
Dodrine  in  order  to  fet  it  ofF,  and  difgrace  the  other  ;  yet  upon  a  ^\^e  Examina- 
tion, it  will  cafily  appear  to  be  full  of  the  grojj'ejl  Abfurdities,  contrary  unto  thofe 
very  Pcrfedions  of  GOD  which  they  profefs  to  exalt  and  honour  mere  than 

their 


iv  ne    J  N  T  R  O  D  U  C  T  I  0  K 

tfieir  Opponents  s  as  well  as  repugnant  to  the  divine  Oracles,  uniformly  confidered 
and  explained. 

And  now  to  come  unto   the  fecond  Thing  propofed  ;  I   beg  Leave   in  all 
Serioufncfs  to  affuremy  Chriftian  Reader,  that  as  1  look  upon  the  prefent  Under- 
talcing  to  be  of  no  trijltng,  but  weighty  Concernment,  wherein  the  Honour  and 
Glory  of  my  great  Lord  and  Mafter  is  deeply  concerned,  fo  I  dared  not  to  un- 
dertake it  in  a  light  and  fudden  Manner,  but  with  Fear  and  Trembling,  with  a 
fcrious  weighing  my  Grounds  and  Reafons  for  fo  doing,  a  folemn  afking  Counfel 
of  GOD,  and  a  clofe  Application  for  Advice  unto  that  Chriftian  Society  to 
which  I  ftatedly  minifler  in  holy  Things,   and  unto  fome  others,  whom  lefteemed 
as  fious^  judicious  Perfons,  who  being  well  acquainted  with  the  Occafion  of  my 
L^ndertaking,  did  upon  weighing  the  mhole  Affair,   and  confidering  the  peculiar 
Circumftances  of  the  vigorous  Oppofition  I  met  withal,  conclude,  not  only  that 
I  might  but  ought  in  Point  of  Duty  to  appear,  as  well  from  the  Prejs^  as  from  the 
Pulpit^  in  Defence  of  the  defpifed^  oppofcd  and  abufed^  yet  glorious  Dodtrines  of 
Grace,  which  were  fo  grievoujly  wounded  through  my  Sides  ;   and  who  did  accord- 
ingly promote  the  Work  by  a  chcarful  Subfcription  ;  that  the  Defence  might  be 
as  fpreading  as  was  the  Cfl/i/w??;',   my  Pen  reaching  the  Eye  where  my  Voice 
could  not  the  Ear.     This  Account  of  Things  I  do  fo  particularly  mention,  in 
order  to  obviate  an  Objediion  that  may  very  probably  arife  in  the  Minds  of  fome 
who  are  far  from  being  Oppofers  of  thofe  holy  Dodtrines ;  and  which  did  not  pafs 
unconfidered  in  my  own  Mind,  z^/z.  That  thcfc  weighty  Points  have  been  already 
and  to  good  Purpofe  handled  by  diverfe  learned  and  able  Divines,  and  therefore 
what  Need  this  Scribble  from  one  fo  far  inferiour  to  them,  as  indeed  I  do  freely 
confefs  my  felf  to  be  ?     Which  Confiderations  would  have  effeftualiy  kept  me 
from  this  Attempt,  was  it  not  that  for  the  Reafons  before-mention'd,  in  Con- 
jundlion  with  the  divine  Command   {ffude^  ver.   3.    iTirn.  4.    ill  to  the  6th. 
J    Tim.   6.   20.)     I  concluded  it  to  be  both  expedient  and  neceffary  for  me  in  this 
Manner  to  improve  my  one  Talent,  as  others  before  me  had  improved  their  txvo 
zx\i\  five  :  Earneftly  contending  for  the  Faith  once  delivered  unto  the  Saints,  not 
out  cf  a  contentious  Humour  and  mifguided  Zeal,  but  from  a  Principle  of  Duty 
and  Confcience,  as  knowing  that  I  am  with  others  fet  for  the  Defence  of  the 
(jofpel  :  The  glorious  Doctrines  of  which  are  fo  rud^'fy  treated,  and  loaded  with 
repronchful  Names,  and  Had  Epithets,  fuch  as  Devilijhj  DamnaUe^  Defpairing, 
Licentious^  and  the  like. 

How  could  I  then  ir.IIonour  to  my  great  Mafter,and  Faithfulnefs  to  my  facred 
Tiuft,  fit  down  with  an  undipurbed  xMind,  folded  Arms,  and  a  filent  Tongue  I 
How  could  I  with-hold  my  fclf  from  fpcaking,  unlcfs  I  had  been  {o  hardy  as  not 

I  have  fcar'd  being  flruck  with  a  guiltv  Silence  in  theDay  when  I  fliall  be  called 


to 


vpon  to  give  unto  GOD  an  Account  of  my  Stewardship  ! 

Bv  the  Help  of  Divine  Grace  then,  when  and  where  I  do  fully  apprehend  a 
Tiiing  to  be  my  Djty.  }  frail  put  that  againft  all  Objeftions  v.'hatfover,  and  all 

other 


Tbe     I  N  r  R  O  D  U  C  r  I  0  N.  v 

©tber  Cofifiderations  in  the  Woild.  As  the  lejfcr  ox  darker  Stars,  do  in  Con- 
junilion  with  the  greater  and  brighter  ones  in  the  Firmament  of  Heaven, ferve  to 
fet  forth  the  Glory  of  him  that  made  them  ;  fo  that  the  former  do  not  exclude 
the  Ufefulnefs  of  the  latter  according  to  their  Aleafure :  Even  fo  in  the  Firma- 
ment of  the  Church,  why  may  not  the  lejpr  Lights  be  allowed  to  be  offo?ne  Ufe, 
tho'  in  a  far  lefi  Degree,,  notwithftanding  the  bright  Shining  of  the  greater? 
Tho'  the  poor  Widow's  two  Mites  can  add  but  little  to  the  Stock  in  a  large 
Treafury  ;  yet  furely  flie  may  be  allowed  to  {hew  her  good  Will,  by  cafling 
them  in,  notwithftanding  that  the  Rich  had  of  their  Abundance  caft  in  their 
larger  Sums  ;  and  'tis  to  be  hoped  that  the  Head  and  the  Eyes  will  not  fay  unto 
the  Hands  and  Feet^  there  is  no  Need  oi you.  To  ail  this,  let  the  ferious  Chrif- 
tian  Reader  confider  well  the  grand  Importance  of  the  Do61rines  herein  defeiiucd, 
aiid  how  much  GOD  is  diflionoured  by  a  new  Sett  of  Cavillers  fciil  ariling,  ({'or 
when  one  Generation  of  them  goes  another  comes)  and  he  will  readily  acquiekc 
in  this  Defence  of  thofe  Dodrines.         And, 

/'/r/?.  Is  it  a  Thing  of  little  or  no  Concernincyit  for  Men  to  deny  the  Doclrinc 
of  Original  Sin  andCorruption  by  the  P^all  of  Man, which  is  the  Spring  and  Foun- 
tain of  all  the  a«Slual  Sins  that  arc  committed  throughout  the  whole  V^  orld,  ant! 
what  lays  Men  under  the  Curfe,  and  obnoxious  to  the  Wrath  of  GOD  r  Bv 
the  Denial  of  which  Men  are  of  Courfe  led  to  contemn  and  reiedl  their  only  Re 
?7iedy^  the  Obedience  and  Satisfadlion  of  Christ,  for  their  Juftification  in  th.e 
Sight  of  GOD,  and  then  to  ridicule  his  God-Head  Character,  and  the  Conftitu- 
tion  of  his  Perfon  as  God-Man  and  Mediator.  And  by  denying  that  we  brini; 
a  corrupt  Nature  into  the  World  with  us,  they  are  led  to  explode,  or  at  leaft  to 
pervert  the  great  Dodrine  of  Regeneration,  or  of  our  being  born  again  by  the 
fupernatural  Operations  of  the  Holy  Ghoft.  For  if  Men  are  not  infcfled  with 
original  Corruption,  what  Need  is  there  of  the  renewing,  fandtifying  Operations 
of  the  holy  Spirit  on  fuch  as  cannot  commit  ajfual  S\n  ?  If  they  he  not  foul, 
what  Need  is  there  of  their  being  wafl^ed  by  the  Wafhing  of  Regeneration  ? 
And  in  a  Word,  then  what  Need  was  there  for  the  Fountain  of  Christ's 
Blood  to  be  opened  for  Sin  and  Uncleannefs  ?  Thus  do  thefe  Men,  profeiUng 
themfelves  to  be  wife  become  Fools  ;  for  by  their  very  arguing  againft  the  Cor- 
ruption of  Man's  Nature  and  Faculties  by  the  Fall,  they  do  c're  Ihey  be  aware 
confirm  the  Truth  thereof;  Shewing  themfelves  to  be  (landing  Monuments  of 
Man's  Ruin  by  the  Fall  by  their  withflanding  a  Truth  fo  uncontroulably  evi- 
dent both  from  Scripture  and  dailyOblervation  :  Thefe  are  that  Generation  that 
are  pure  in  their  own  Eyes,  yet  are  not  cleanfed  from  their  Filthinefs.  'Tis  no 
Wonder  that  they  that  are  thus  whole  fhould  fee  no  Need  of  the  great  Phyfician. 
Shall  it  be  thought  a  light  Matter  for  Men  vehemently  to  inveigh  againft  the 
mofl  important  Dodrines  of  the  Gofpel,  written  by  the  very  Finger  of  GOD  in 
his  holy  Oracles  as  with  a  Sun-Beam,  relating  to  his  moft  glorious  Nature,  Being 
and  Subfiftence  ?  That  there  are  three  that  bear  Record  in  Heaven,  tUe  Father^ 
theWord,  and  the  Holy  Ghofl  ;  and  that  thefe  three  arc  one  GOD,  the  fame  in 
Eflence,  equal  in  Power,Glory  and  Eternity  ?     Is  it  a  trivial  Matter  forMen  to 

make 


VI 


The    INTRODUCriO  N. 


make  GOD  a  Liar,  as  thofe  do,  who  believe  not  the  Record  which  GOD 
hath  given  of  his  Son  ?  i  Jo/m  5.10.  which  muft  needs  include  every  Branch  of 
that  Record,  whether  that  which  reipeib  his  God-Head  Charader,  or  the  Con- 
Ititution  of  his  Perfon  as  God-Adan  and  Mediator,  by  the  hypoftatical  Union  ;  or 
as  to  Sinners  biaing  juftified  by  his  Blood  and  Righteoiifnefs  imputed  to  them  j  or 
in  a  V/ord,  as  to  any  other  Part  of  that  Record  which  GOD  hath  given  of  him. 

Again,  Is  it  a  Thing  of  little  Account  for  Men  to  banter  and  ridicule  the  Doc- 
trine of  GOD'S  royal  Prerogative  m  the  free  Difpenfation  of  his  Grace  to  the 
fallen  Sons  of  Adam,  having  Mercy  on  whom  he  will  have  Mercy,  and  being 
gracious  unto  whom  he  will  be  gracious,  freely  choofing  them  in  Christ  be- 
fore the  foundation  of  the  World,  predeflinating  them  unto  Holinefs  on  Earth 
and  eternal  Happinefs  in  Heaven  ;  loading  thefe  holy  Dodrines  with  fcandalous 
and  frightful  Language  ?  Moreover,  Is  it  not  very  dijhonourable  to  the  Son  of 
GOD  to  maintain  that  he  knowingly  ihQ<^  his  mofT precious  Blood  in  vain  for 
many  ?  And  that  he  died  as  much  for  the  Damned  as  for  the  Saved?  That 
tho'  he  died  for  all  Men,  yet  he  did  not  infallibly  fecure  the  faving  Benefits  of 
his  Death  to  any  one  Man  F  Whence  it  follows,  that  tho'  (as  fome  affirm)  he 
died  for  all  Men  without  Exception,  it  might  fo  have  happened,  that  not  one  of 
ell  misht  have  been  faved  ;  and  fo  the  Defigns  of  GOD's  redeeming  Love,  and 
his  wife  Counfcls  about  the  Redemption  of  fallen  Men,  have  been  over/et  and 
proved  abortive  ;  That  the  Saved  have  no  more  to  thank  Christ  for  in  dying 
for  them  than  they  that  are  damned,  he  doing  no  more  for  their  Salvation  than 
for  the  others  that  perifli  ? 

Again,  Is  it  nothing  for  Men  to  deny  the, P erf onality,  God-head  Chara^er,  and 
fupernatural  Operations  of  the  Holy  Ghoji  in  the  Work  of  Regeneration  and 
Sandification  ?  Or  is  it  a  fmall  Matter  for  Men  to  fet  up  the  Idol  of  Man's 
Free-will  in  theRoom  of  GOD's  free  efficaciousGrace  in  the  Application  of  Re- 
demptiffin  purchafed  by  Chrift  ?  and  fo  leave  it  at  the  utmoft  Uncertainties  whe- 
ther it  (hall  be  adually  applied  unto  Men's  Soul-faving  Ufe  and  Benefit  or  not  A 

Once  more,  Is  it  nothing  for  Men  to  inveigh  againft  the  Dodrine  of  GOD's 
invincible  carrying  on  the  good  Work  of  Grace  begun  in  the  Souls  of  the  Re- 
generate 'til!  it  bc^perfeacd  in  the  Day  of  Christ  ;  and  his  keeping  them  by 
his  Power  through  Faith  unto  Salvation,  ready  to  be  revealed  in  the  laft  Time  ? 
And  in  the  Steat?  hereof  afcribing  the  aclual  and  final  Perfeverance  of  the  faved 
unto  their  felf- determining  Free-will  f 

Now  if  thofe  above-mentioned  Doctrines,  fo  vigoroufly  oppofed,  be  not  of 
'iw't' cr£7«i  Importance,  what  others  can  you  name  that  are  fo  ?  Stiipbutthe 
Bible  of  iheje,  and  pray  what  other  Articles  of  Faith  have  we  left  earneftly  to 
contend  tbl  and  Hand  faft  in  ?  Whether  thefe  important  Dodrines  be  fuch  as 
fuits  with  the  Pleas  of  carnal  Reafon  and  the  depraved  Guft  of  thenatural  Man,is 
not  the  Subjeot-Matler  of  the  prefent  Inquiry  :  But  whether  they  are  to  be  found 

upon 


rhe    INTRODUCTION.  vii 

upon  divine  Record  ?     That  they  are  there  to  be  found  is  the  Bufinefs  of  the  en- 
fuing  Treatife  to  manifeft  and  prove. 

This  brings  n?€  to  obferve  to  my  Reader,  That  I  take  it  for  granted  (or  elfe 
there  can  be  no  dmf.ve  arguing  in  thefe  weighty  Points)  that  it  will  be  allowed, 
that  the  Holy  Scriptures  are  the  Touchftone  of  Truth,  and  ih&  only  certain 
Rule  of  our  Faith  as  well  as  Pra<fllce,  and  that  there  are  no  real  Contradi«5lions 
in  the  fame  :   That  our  Rcafon  is  not  the  Standard  or  Boundary  of  Divine  Re- 
velation ;  but  Divine  Revelation  the  Standard  and  Foundation  of  all  our  Reafon- 
ings  about  Matters  revealed  :   Our  Reafon  is  to  be  fubfervient  to  our  Faith  here- 
in.   Our  reafoning  Powers  are   to  be  employed  in  fearchlng  out,  whether  the 
divine  Do<£lrines  we  profefs  are  to  be  found  upon  the  divine  Record,  and  finding 
them  there ;  the  Bufinefs  of  Reafon  is,   not  to  judge  whether  or  no  they  are 
agreeable  to  a  luxurious  Fancy  or  a  carnal  Imagination  :  But  immediately  to  allow 
Faith  her  proper  Place,  by  a  ready  AiTent  thereunto  as  Dodrines  divinely  re- 
vealed, having  GOD  for  their  Author.     And  indeed  what  can  be  more  reafona- 
ble,  tlian  without  Difputatlon  to  credit  what  is  aflcrted  by  fo  many  credible 
Witnefles  as  the  infpired  Penmen  who  fpake  and  wrote  as  they  were  moved  by 
the  Holy  Ghoft,  2  Pei.   1.  20,  21.  Altho'  at  the  fame  Time  fome  Branches 
of  thofe  Doilrlnes  aflcrte<l,  be  fuch  as  tranfcend  the  Reach  and  Grafp  of  tare 
humanReafon  :  For  it  fiiould  not  be  thought  ftrange,  that  an  infinite  Being  fhould 
require  the  Obedience  of  our  Faith  unto  fuch  Propofitions  which  cannot  be  fully 
iujfolded  by  us,  as  above  the  Reach  and  Kenn  of  a  poor  finite  Capacity,  and  caufe 
us  with  profoundeft  Reverence  and  Admiration  to  cry  out,  O  th-e  Depth  !  For  it 
'-fliould  be  known,  that  howfoever  we  may  be  accounted  Enemies  to  Reafon,  when 
the  Mmid  goes  to  ufurp  the  Place  oVher Miflrefs ;  yet  we  are  in  FacSl  her  Friends, 
•when,  in  her  proper  Place  and  Station,  fubfervient  to  her  Miftrefs  Faith.     For 
v.'ho  in  Reafon  can  think  that  we  fhould  be  fo  unreafonahle,  as  totally  to  e>:clude 
her  Ufefulnefs  in  Matters  of  FaitJi,   feeing  to  believe  is  the  fole  and  proper  A<2: 
of  a  rcafonable  Creature  ? 

This  Work  was  both  by  others  and  my  felf  expeded  to  have  been  publifbci 
much  fooner  than  it  is,  and  the  true  Reafon  wherefore  it  was  not,  was  its  being 
retarded  hy  many  zvid  fometi?nes  lotig  Fits  of  Sicknefs  and  Weaknefs,  and  diverfe 
other  Avooations  which  could  not  be  well  avoided.  And  now  fmce  it  has  ^ra- 
cioufly  pleafed  my  great  Lord  and  Mafter  at  length  to  give  m-e  Liberty  "and 
Strength  to  finifh  my  Intentions,  I  cannot  but  blefs  his  niofl  holy  Name,  and 
humbly  call  upon  him  for  a  BleiTing  hereupon.  To  him  I  do  commit  it  for  Pa- 
tronage and  Succcfs,  who  for  the  Comfort  and  Encouragement  of  the  meanest, 
as  wdl  as  the  tnojl  acccmplifjed  oi  h\s  Servants,  (being  faithful  and  diligent)  hath 
dcclaicd  and  umered  in  with  a  mofl  fweet  Note  of  Attention,  Lo  I  I  am  zvlih  ycm 
always,  evc-n  unto  the  End  of  the  World.       AMEN. 

B  Of 


r « ) 

Of  Original  Sin, 

Ninth  Article  of  the  Church  of  England^  by  Law 

eftabhfhed. 


0 


^RIGINAL  SiNJiandelh  not  hi  the  follozving  of  A-d  am,  (as  the  Pek- 
gians  do  vainly  talk)  but  it  is  the  Fault  and  Corruption  of  the  Nature 
of  every  Man  that  is  naturally  engendered  of  the  Offspring  of  Adam  ^ 
whereby  Man  is  very  far  gone  from  Original  Righteoufnefsj  and  is  of  his 
own  Nature  inclined  to  Evil,  fo  that  the  Flefh  lufleth  always  contrary  to 
the  Spirit  •,  and  therefore  in  every  Perfon  born  into  this  World,  it  defcrvctb 
GOD*s  JVrath  and  Damnation.  And  this  Infection  of  Nature  doth  re- 
main, yea  in  them  that  are  regenerated,  whereby  the  hufi  of  the  Flefh 
called  in  Greek  phronema  farkos,  which  fome  do  expound  the  Wifddm, 
fame  Senfuality,  fome  the  Affe^ion^  fome  the  Defire  of  the  Flefh,  is  not 
fuhjeSl  to  the  Law  of  GOD.  And  altho'  there  is  no  Condemnation  for 
them  that  believe  and  are  baptized,  yet  the  Apofile  doth  confefs  thai  Concu- 
pifcence  and  Lufi  hath  of  it  fclf  the  Nature  of  Sin. 

THE  Dodrine  of  Original  Sin  is  ol  that  Nature  zm^  prime  Importance 
that  tiie  other  grand  Points  which  follow  to  be  treated  of,  Aojland  or 
fall  therewith.  Hence  Satan,  the  grand  Enemy  of  thofe  holy  Do<Slrincs, 
hath  in  ail  Ages  incefTantly  endeavoured  by  his  Inftruments,  by  Sap  and  Strata- 
gem, by  perverfe  Cavils  and  Oppofitions,  by  carnal  Reafonings  and  wrefling  the 
holy  Scriptures,  {o  pervert  znd  overthrow,  as  the  other  Doarines,  fo  alfo  in  an 
cfpccial  Manner  this  leading  Point  andArticle  of  our  Chriftian  Faith  5  even  as  lie 
once  with  a  wicked  Boldnefs  did  attack  in  order  (ifpoffible)  to  overthrow  the 
Captain  of  oik  Salvation,  perverting  and  abuf-g  Scripture  unto  that  End.  Where- 
fore it  muft  needs  highly  become  thofe  Soldiers  who  arc  inlifled  into  this  our  dear 
Lord's  S€rvice,efpecially  fuch  as  arc  Leaders  under  him,  manfully,  wilh  a  bcccm- 


t  Of    0  R  I  G  I  N  A  L    S  I  K 

ing  Zeal  and  Prudence,  to  fight  under  his  Banner,  w.kbflandirig  the  Attacks  of 
Oppofers  and  Gainfayers^  beginning  at  this  leading  He;&d'  of  Divinity  j  which  \i 
well  eftablifhed,  the  reft  will  be  the  better  able  to  abide  th'j  Shock. 

Now  for  the  Explanation  of  what  we  mean  by  Original  Sin,  let  it  be 
obferved,  Tha't  by  Sin  we  mean  a  Breach  of  GOD's  holy  Law  j  for  Sin  is  any 
want  of  Conformity  unto  or  the  Tranfgrefllon  of  the  Law  of  GOD,  i  Joh.  3.  4. 
Moreover,  when  we  call  It  Original  Sin,  we  do  thereby  mean  the  Jirji  Sin  that 
ever  was  committed  by  the  Creature  Man,  particularly  Adiam's  firjl  Sin  which 
he  committed  by  eating  of  the  forbidden  Fruit,  when  he  flood  as  the  puhlick  Head 
imd  Reprefentative  of  all  bis  natural  Progeny,  who  finned  in  him  and  fell  with  him 
IV..  this  \\\^  firfl  Tranfgrefllon.  Again,  It  may  be  called  Original  Sin,  becaufe  all 
the  Corruptions  that  are  naturally  in  the  Hearts  of  Men,  whereby  all  their  Powers 
and  Faculties  are  depraved,  polluted  and  defiled,  and  their  Lives  corrupt  by  actual 
Tranfgrefllon,  do  take  their  Rife  from  that  firjl  Sin  of  Jdam,  which  is  the  bit- 
ter Root  from  whence  they  fpring,  the  polluted  Fountain  whence  all  thofe  im- 
pure Streams  do  flow.  So  that  (as  is  well  exprefled  In  the  above  recited  Article) 
Original  Sin  ftandeth  not  in  the  following  of  Adam  by  Imitation  (as  the  Pelagians 
and  Socinians  do  vainly  talk)  but  it  is  as  the  faid  Article  doth  declare  it  to  be. 
That  this  then  was  an  Article  of  Faith  held  hy  our  pious  Forefathers  we  have 
feen  ;  and  that  it  is  alfo  an  Article  contained  in  our  holy  Book  the  BIBLE,  I 
now  proceed  (by  divine  Afliftance)  to  evince.  To  this  End  let  my  Chrifliian 
Reader  attend  unto  what  fhall  be  offered  from  Eph.  2.  laft  Claufe  of  the  3d 
Verfe.    And  were  by  Nature  Children  of  Wrath  even  as  others. 

In  the  Divlfion  and  opening  of  thefe  Words,  I  fhall  in  general  take  Notice  of 
thefe  two  Things,  vit..  the  Subje6i  and  the  Predicate. 

I.  The  SubjeSl ',  in  which  the  Apoftle  includes  himfelf  a  Jew,2in^  the  Ephe- 
fians  who  were  Gentiles,  and  together  with  them  all  others  of  the  fame  degenerate 
Offspring  of  fallen  Adam,  as  will  be  further  fhewn  hereafter. 

II.  The  Predicate  ;  or  what  is  fald  and  afErmed  Concerning  this  univerfal  Sub- 
let ;  which  is,  that  they  are  by  Nature  Children  of  Wrath  :  and  were  by  Natnre 
Children  of  Wrath  (/'.  e.  I  Paul  and  you  Ephefians)  even  as  others.  That  is  to 
fay,  the  reft  of  the  fallen  Race,  whereof  we  are  a  Part.  Two  Things  are 
remarkable  in  the  Apoftle^s  Manner  of  Speech  here. 

1.  That  they  are  Children,  or  Heirs  of  GOD's  Wrath,  and  fo  obnoxious  to 
his  righteous  Judgment  and  Difpleafure. 

2.  That  they  are  by  Nature  fo  ;  [mark]  not  meerly  by  PraSiice  or  Imitation y 
but  by  Nature,  which  according  to  the  proper  Senfe  of  the  Words,  doth  plainly 
point  out  that  Guilt,  Depravity  and  Corruption  that  cleaves  unto  and  is  inherent  i» 
our  Natures,  as  we  arc  the  degenerate  Offspring  of  Adam  ;  who  by  the  wife  Ap- 

pointmeni 


Of    0  R  I  G  1  N  A  L    S  IN.  3 

pointment  of  GOD  flood  as  the  natural  ^nis  morn!  Principal  of  all  his  Poflerityr 
proceeding  from  his  Loins  by  ordinary  Generation. 

The  due  Confideration  of  the  Scope  of  the  Words  in  their  Relation  to 
what  goes  before  and  what  follows  after,  will  contribute  not  a  little  Light  in- 
to this  Matter.  Now  the  rnanifeft  Scope  of  the  ApoftJe  here  was  to  magnify* 
and  in  the  beft  Manner  to  fet  off  the  Riches  of  GOD's  free  and  fovereigii 
Grace,  which  fo  remarkably  flieweth  it  felf  in  the  Notice  it  taketh  of  and  the 
.marvellous  Change  it  produceth  upon  poor,  ?niferable,  fallen ^  corrupt,  and  undone 
.Sinners  in  a  more  general,  and  unto  Paul  and  thefe  Ephefians  in  a  particular  Man- 
ner, who  had  been  not  only  Children  of  Difobedience  by  a6lual  TranfgreiTion, 
.fulfilling  the  Defires  of  the  Flefh  and  of  the  Mind  ;  but  alfoChildren  of  Wrath  by 
Original  Sin  &  Corruption  even  as  others.  Thus  the  Apoftle  mentions  their  former 
•wretched  Cafe  as  aFoil  to  illuftrate  &  fet  off  the  rich  je\vel  of  GOD's  free  &  effi- 
cacious Grace  towards  them,  to  the  End  they  might  the  more  chcar fully  magnify 
and  praife  his  moll:  holy  Name.  For  by  how  much  the  more  wretched,  mife- 
rable,  and  unworthy  they  had  been ;  by  fo  much  the  more  GOD's  fovereign 
Love,  Grace  and  Mercy  were  both  manifejied  and  magnified.  Accordingly  the 
Apoftle  in  the  Beginning  of  the  foregoing  Chapter,  after  his  wonted  Salutations 
,of  Grace,  Mercy  and  Peace  from  GOD  the  Father  and  our  Lord  Jesus 
Christ,  doth  ufher  in  with  a  rapturous  Doxology  of  Bleffing  and  Praife,  what 
.GOD  the  Father  had  done  for  them,  in  bleffing  them  with  all  fpiritual  Bleffings 
that  are  in  heavenly  Places  or  Tilings  in  Christ  ;  particularly  that  he  had 
chofen  them  in  him  before  the  Foundation  of  the  World,  that  they  Jhould  be 
holy  and  without  Blame  before  him  in  Love  :  Which  plainly  fhews  that  GOD's 
'EXtQiion  io\xx\.6.xhQ.m.  unholy  zx\A  full  of  Blame.  Moreover  he  tells  them  of  the 
Grace  and  Priviledge  of  Adoption,  of  their  Acceptance  with  GOD  through  the 
beloved  Jesus,  through  whofe  Blood  they  had  Redemption  and  the  Forgivenefs 
of  Sins,  according  to  the  Riches  of  GOD's  Grace,  wherein  he  had  abounded 
towards  them  in  all  Wifdom  and  Prudence,  having  made  known  unto  them  the 
Myflery  of  his  Will,  according  to  his  good  Pleafiure  which  he  had  purpofed  in 
himfelf :  Alfo  that  they  in  Christ  had  obtain'd  an  Inheritance,  being  predefti- 
nated  thereunto  according  to  the  Purpofe  of  GOD,  who  worketh  all  Things 
after  the  Counfel  of  his  ©wn  Will,  that  they  (hould  be  to  the  Praife  of  his  Glory. 
After  which  the  Apoftle  reminds  them  of  the  fealing,  earned  and  powerful  Ope- 
ration of  GOD's  holy  Spirit  upon  them,  how  he  quickened  them  when  dead  \n 
Sins,  and  how  GOD  fhewed  Mercy  to  them  when  condemned  and  dead  in  the 
Eye  of  his  broken  Law  as  Children  of  Wrath,  and  void  of  fpiritual  Life.  Eph.. 
2.  I.  And  you  hath  he  quickened  who  were  dead  in  Trefpaffa  and  Sins,  zuberein  i'Z 
Time  paji  ye  walked  according  to  the  Courfe  of  this  JVorld,  according  to  the  Prince  of 
the  Poiuer  of  the  Air,  the  Spirit  that  now  worketh  in  the  Children  of  Difobedience. 
Among  whom  alfo  we  all  had  our  Converfation  in  Times  pa  ft  in  the  Lufls  of  cur  Flejh, 
fulfilling  the  Deftres  of  the  Flejh,  and  of  the  Mind  ;  and  were  by  Nature  Children 
of  ll^rath,  even  as  others.  But  GOD  who  is  rich  in  Mercy,  for  his  great  Lovs 
wherewith  he  loved  us,  evm  when  wc  were  dead  in  Sim^  hath  quickened  us  together- 

with 


4  Of    ORIGINAL    SIN. 

with  CHRIST,  (by  Grace  ye  are  faved)  and  hath  raifed  us  up  together  and  made  us 
10  fit  together  in  heavenly  Places  in  CHRIST ;  that  in  the  Ages  to  come  he  might 
/hew  the  exceeding  Riches  of  his  Grace  in  his  Kindntfs  towards  us  thro'    CHRIST 
JESUS.     US  who  had  been  Children  of  Difobedience,  and  which  is  more,  who 
had  been  by  Nature  Children  of  Wrath  even  as  others.     Now  Wrath  fuppofeth 
Guilt,  and  Guilt  fuppofeth  Sin,  and  Sin  fuppofeth  a  Laiv,  yea  a  Law  broken  by 
Tranfgreffion.     So  that  we  are  by  Nature  Sinners  ;  by  Nature  I  fay,  and  not  by 
Pra<2ice  only.     Thus  then  we  are,  as  by  a  Silver  Clue,  led  up  to  the  Breach  of 
-GOD's  Law  in  Paradife,  which  was  done  by  us  and  all  Mankind  virtually  and 
reprefentatively  in  our  iirfl  Father  Adam,   in  whofe  Loins  we  were  ;    even  as 
Levi  is  faid  to  have  paid  Tythes  in  Abraham,  whilfl  as  yet  he  did  not  actually 
and  peffonally  exift,  being   then    in  Abraham's  Loins,  Heb.   y.  9,   10.     Hence 
when  St.  Paul  is  treating  of  Adam  as  a  publick  Head,  he  doth  plainly  and  pofi- 
tively  declare,  that  by  this  one  Man's  Difobedience  many  were  made,  i.  e.  con- 
Jlituted  Sinners ;  and  that  by  this  one  Man's  Offence,  or  by  that  one  Offence 
{viz.  of  eating  the  forbidden  Fruit)   Judgment  came  upon  all  Men  to  Con- 
demnation ;   which  is  exactly  agreable  with  my  Text  ;    And  were  by   Nature 
Children  of  Wrath,  even  as  others.     Rom.   5.   18,   19.     If  to  all  this  it  fhouid 
be  objciSled  (as  it  is)   "  That  GOD  is  the  Author  of  our  Nature,   and  there- 
fore this  Expofition  cannot  be  true.'*     I  anfwer.  That  as  plaufible  a  Shew  as  this 
Obje£tion  makes,    yet  it  is  entirely  overthrown  with  this  one  Jhort  Obfervation, 
viz.  That  human  Nature  confidered  as  GOD's  Workmanflnp  is  one  Thing,  and 
confidered  as  defaced,  polluted  and  defiled  with  Sin  is  another.     Now  it  is  in  this 
latter  Senfe  that  I  have  explain'd  the  Words  :  And  this  Diftindtion  is  confirmed 
by  Ecci.  7.  29.     GOD  made  Man  upright,  but  they  have  fought  out  many 
Inventions  ;  Where  a  plain  Reference  is  had  to  the  firft  Man  Adam,  es  the  com- 
mon Root  and  Parent  of  his  natural  Progeny.     Hence  as  GOD  faid.  Let  vs  make 
Ivlan  in  our  Image,  after  our  Likenefs ;  which  had  a  peculiar  Refpeft   to  the  pure 
Rcflitude  of  his  Nature  and  Faculties  :  So  after  Adam  finn'd  and  fell,  and  there- 
by loft  that  moral  Image  of  GOD,  it  is  faid,  that  he  begat  a  Son  in  his  own  Like- 
i:£fs^  after  Lis  Image  j  that  is  to  fay,  Adam  a  Sinner  begat  a  Son  that  was  a  Sinner 
like  himfelf.  Gen.  5.   I,  2,   3.  Wherefore  attending  unto  the /»ro/)fr  Senfe  and 
Meaning  of  my  Text,  (in  which  obferve  there  is  no  Figure)  my  Propofition  is, 
'-^  That  tiie  wholeRacc  of  Mankind,  defcending  from  the  Loins  oi  Adam  by  ordi- 
vary  Generation,  finned  in  hirri  and  fell  with  him  in  his  firfl  Tranfgreflion, 
-^vhercby  they  became  corrupted  and  defiled  with  Sin  and  Guilt,  and  fo  are  by 
Nature  Children  of  Wrath  even  as  others."     This  without  the  leaft  Violence 
offered  to  my  Text,  is  a  natural  Dedu£lion  therefrom.     Tho*  the  Dodlrine  of 
Original  Sin   be  doubted  of  by  fome,  and  contemptuoufiy  exploded  by  others,  v/ho 
make  many  tragical  Outcries  of  Injuflice,znd  captious  Interrogatories,  How  can 
thefeThings  be  ?     Yet  it  is  a  Do^nne  found  in  and  founded  upon  Divine  Revela- 
tion ;  yea  which  in  this  fingle  Text  doth  appear  with  zjhining  and  unconquerable 
Evidence  ;  To  corroborate  which  it  were  eafy  to  produce  a  Cloud  of  fuch  divine 
Witnefles,  and  in  Conjundion  therewith,  the  fure  Teftimony  of  Fact,  Experi- 
ence and  daily  Obfervation.     So  that  all  the  Objedlic>ns  raifed  againft  a  Do6lrine 

thus 


Of    0  R  1  G  I  N  A  L    S  I  N.  ^ 

thus  attefted  are  groundlefs  ;  and  which  confequently  do  fink  with  their  own 
Weight.  If  the  Dodrine  which  I  plead  for  be  true,  as  it  is,  the  Scripture  bein» 
Judge,  then  by  jufl  Confequencc  all  Objedlions  agaiufl  it  zvefalfe. 

That  I  may  fpeak  on  this  Head  of  Divinity  the  more  clearly  and  diflinStly^  I 
(hall  obferve  that  the  Doctrine  of  Original  Sin  is  commonly  divided  into  thefe 
two  Parts  :  FirJ?^  l^hat  Jdam's  firji  Sin  became  ours  by  Way  of  Imputation. 
Secondly,  That  the  Pollution  he  contradled  by  the  Fall  became  ours  not  meerly 
by  Imitation,  but  by  Derivation  and  Inheficn  ;  which  is  the  corrupt  Root  from 
whence  the  evil  Fruit  of  adtual  Tranfgreirion  doth  arife.  And  that  all  this  takes 
its  Rife  from  his  being  the  conjlituted  Head  and  Repreftntative  of  all  his  numerous 
Race,  proceeding  from  his  Loins  by  ordinary  Generation.  This  is  what  by 
divine  Afllftance  I  fhall  endeavour  further  to  prove  both  in  a  conjuntl  and  diftinci 
Manner.  Some  have  indeed  lately  told  us,  that  there  never  was  fuch  a  Cove- 
nant made  with  Adam  as  we  plead  for  ;  thereupon  giving  out  an  univerfal  Chal- 
lenge to  us  all  who  afient  to  the  Dodlrine  of  Original  Sin,  to  produce  fo  much 
as  one  fingle  Text  from  whence  we  can  fairly  prove  fuch  a  Covenant. 

But  how  if  I  fhould  produce  not  only  one  but  many  Texts  of  Scripture  that 
do  very  plainly  prove  this,  as  I  hope  prefently  to  do  ?  I  do  not  fay,  that  ^  fliall 
aflert  fuch  a  Covenant  totidem  Verbis,  in  (o  many  exprefs  Words ;  which  to  do 
is  not  eflential  to  the  Proof  of  the  Point,  but  fuch  as  fhall  hy  plain,  jujf  and  eajy 
Confequence  do  it,  according  to  the  juflefl  Rules  of  Speech  and  Interpretation 
of  Words  ;  it  being  enough  for  us,  that  the  Thing  it  f elf  is  to  be  found  in  the 
Bible.  My  firft  Proof  fhall  be  taken  from  GOD's  early  Tranfadions  with  our 
firft  Parent  Adam  before  the  Fall  by  Way  of  Charge.  See  Gen.  2.  15,  16,  17. 
And  the  Lord  God  took  the  Man  and  put  him  into  the  Garden  of  Eden  to  drefs  and 
keep  it :  And  the  Lord  God  commanded  the  Man,  faying.  Of  every  Tree  of  the  Gar- 
den thou  tnayji  freely  eat ;  but  of  the  Tree  of  Knowledge  of  Good  and  Evil  thouJJjalt 
not  cat  of  it  ;  for  in  the  Day  thou  eatejl  thereof  thou /halt  furely  die  :  Or  as  it  is  in 
the  xMargin,  Dying  thou  j})alt  die.  Which  gives  an  Emphafis  to  the  Words  ;  in 
'.vliich  is  tacitly  implied,  that  if  he  prov'd  obedient  he  fhould  live,  even  a  Life  of 
ioy  and  Immortality  :  Of  which  that  peculiar  Tree  emphatically  called  the  Tree 
•f  Life,  appears  to  me  to  have  been  given  to  Ada7n  in  a  peculiar  Manner  to  feed 
.'pon  as  a  Pledge  or  Token  on  GOD's  Part,  and  which  was  to  be  continued  to 
idam  fo  long  as  he  continued  in  his  Obedience.  For  'tis  obfervablc,  that  imme- 
'lately  upon  Adam^s  Ad  of  Difobedience,  the  Lord  not  only  palTed  on  him  the 
•entence  and  Sorrows  of  Death  as  the  jufl  Wages  of  his  Sin  ;  but  alfo  drove  him 
ind  his  Wife  out  of  Paradife  where  the  Tree  of  Life  grew,  placing  a  flrong 
Guard  at  the  Entrance  or  PafTage  to  it,  in  order  to  hinder  their  Accefs  there- 
unto. Ciiap.  3.  22.  And  nozu  lej}  he  put  forth  his  Hand  and  take  alfo  of  the  Tree 
'^f  ^^f  ^^^^  I'l'oe  for  ever,  therefore  the  Lord  God  fent  him  forth  from  the  Garden  of 
Eden  to  till  the  Ground,  from  tvhence  he  was  taken.  So  he  dravc  out  the  Man,  and 
he  placed  at  the  Eejl  of  the  Garden  of  Eden,  Cherubims  and  a  faming  Sword,  which 
turned  every  IVay,  to  keep  the  Way  of  the  Tree  of  Life.     And  Ada7n'%  Confent  io 

the 


6  Of    0  R  I  G  I  N  J  L    S  I  N. 

the  abovefaid  Covenant  Difpenfationitias  moft  Ju/f  and  rtajonable,  tho'  not  in 
l^erms  cxprefs'd,  yet  is  very  fully  and  plainly  implied.     So  that  this  hath   in  it 
the  S^bftance  of  a  Covenant,  which  was  a  Covenant  of  Works,  the  Conditions 
of  which  was.  This  do^  and  live  ;  if  not,  Death  was  to  enfue  :  fo  that  Rewards 
and  Punijhments  were  annexed  to  this  Covenant,  in  order  to  excite  Adam   to 
Obedience.     Which  Covenant  being  by  him  once  broken,  both  himfelf  and  all 
bis  Progeny,  whofe  covenanting  Head  he  was,  became  involved  in  a  State  of  Sin 
and  Mifery,  under  the  Curfe  of  GOD's  broken  Law  ;  fo  that  henceforth  Life 
and  Salvation  could   never  be  obtain'd  by  an  Adherence   to  this  Covenant  of 
Works  made  with  Adam  the  pr/l^  but  by  Virtue  only  of  another  and  better  Co- 
'<cnant,  even  that  of  Redemption  and  Grace  made  with  Christ   the  fecond 
Adam^  as  the  Head  and  Reprcfentative  of  his  fpiritual  Progeny,  the  Eled  of 
COD  the  Father,  chofen  by  him  in  Christ,  and  given  to  him  before  the  Foun- 
dation of  the  World,  to  the  End  that  in  Time  they  fiiould  be  redeemed  by  him, 
made  meet  for  and  at  length  efFe£lual]y  brought  to  the  Enjoyment  of  Life  Eter- 
nal.    See  Eph.    r.   3,  4,  to   13.     John  17.    i,    2,   3,  9,   24.      Rom.   5.   17. 
to  the  End.      Titus   i.   i,   2.     2  Tim.   i.   9.     Of  which  two  Covenants,  viz. 
that  of  Works  and  that  of  Grace,  St.   Paul  makes  exprefs  Mention  in  his  Epiftle 
to  the  Ga/atiam,  in  order  to  recover  thofe  amongft  them,  who  through  the  In- 
ligation  of  the  falfe  Apoftlcs  had  warp'd  afide  into  corrupt  Principles,  turning 
from  their  former  Adherence  to  the  Covenant  of  Grace,   cleaving  to  that  of 
Works,  vvhereb^they  rendered  themfelves  obnoxious  to  the  Curfe,  Gal.  3.  10. 
jIs  many  as  areim>iae-the  JVorks  of  the  Law  are  under  the  Curfc^  far  it  is  written, 
Curfed  is  every  one  that  continueth  nst  in  all  Things  that  are  written  in  the  Book  of 
ihe  Law  to  do  them.      Ver.    13,   Chriji  hath  redeemed  us  from  the  Curfe  of  the  LaWy 
being  ynade  a  Curfe  for  us.     2  Cor.   5.   21.    He  was  made  Sin  for  us  who  kneiu  no 
Sin,  thai  zve  might  be  made  the  Right esufnefs  of  GOD  in  him.     Accordingly  the 
Apoftle  further  tells  theGff/^//<?m,Chap.  3.  21.  That  if  there  had  been  a  Law  given, 
which  could  have  given  Life^  verily  Right eoufnefs  JJ)ould  have  been  by  the  Latv.     But 
ihe  Scripture  hath  concluded  all  under  Sin,  that  the  Pramife  by  Faith  of  Jefus  Chriji 
might  be  given  to   them  that  believe,  to  wit,  in  the  Blood  and  Righteoufnefs  of 
JESus  Christ,  who  is  the  Head  and  Mediator  of  the  Covenant  of  Grace  ;  for 
if  Righteoufnefs  (a  juftifying  Righteoufnefs)  come  by  the  Law  (as  a  Covenant 
cf  Works)  then  Christ  died  in  vain.     Wherefore  the  Apoftle  in  order  to 
c-Jlablifli  their  Minds  in  the  DotSlrine  of  this  Gofpel,  he  thus  reafons  with  them, 
Chap.  4.   21.   Tell  me  ye  thai  defire  to  be  under  the  Law,  or  Covenant  of  Works, 
:lo  ye  not  hear  the  Law  f      For  it  is  written  that  Abraham  had  itvo  Sons,  the  one  by 
1  Bond-maid,  the  other  by  a  free  Woman :  But  he  ivho  was  of  ihe  Bond-zvoman  was 
vorn  cf  the  Flcjh  \  but  hg  who  was  of  the  free  Woman  was  by   Promife.      Which 
Things  are  en  Allegory.     Yox  tkefe  arc  the  two  Covenants,  that  is  to  fay,  Thefc 
two  Sons  are  allegorical  Reprefentations  of  the  two  Covenants,  viz.   that  of 
Works  made  with  Adam  the  firft,   as  the  common  fcederal  Head  of  his  natural 
Offspring,  which  being  broken  tendeth  to  Bondage  ;  and  the  Covenant  oi  Grace 
made  with  Christ  the  fecond  Adam,  as  the  covenanting  Head  of  his  fpiritual 
Pj^-tvirenv,  even  all  the  Eled:  of  CjOD  and  true  Believers,  regenerated  and  born 
•^    '  of 


Of    ORIGINAL    SIN.  f 

of  the  Spirit  from  above,  which  tendeth  to  Liberty.  For  if  the  Son  of  GOD 
make  us  free  we  fhal]  be  free  indeed^  John  8.  34,  35,  36.— Accordingly  we 
iind  that  thefe  two  Heads  and  Reprefentaiives  of  their  feveral  and  refpedtive  Off- 
fprings  are  parallel'd  together  in  the  5th  Chapter  of  the  Romans^  as  we  fhall  fee 
hereafter;  y/^^z«  in  this  Refpe6l  being  a  Figure  of  Christ  the  fecond  Jdam 
that  was  to  come.  Jdam  by  his  Difobedience  bringing  on  his  w^/wr^/Seed,  Guilty 
Corruption^  Death  and  Condemnation  :  Christ  by  his  Obedience  bringing  his 
spiritual  Seed  into  a  State. of  Grace,  Righteoufnefs,  and  Ju/iification  of  Life  ;  not 
only  to  a  Freedom  from  Death  and  Condemnation,  but  alfo  to  a  Pofleffion  of  a 
Life  of  Grace  and  Glory.  Which  Confidcration  alone  is  fufficient  to  put  to 
Silence  all  thofe  tragical  Outcries  againft  the  Do£lrine  of  Jdam's  fcederal  Head- 
ship, as  tho'  the  Juftice  of  GOD  was  ftain'd  thereby  :  Whereas  by  the  Breach 
of  the  frji  Covenant  Way  is  made  for  the  Grace,  Righteoufnefs  and  Glory  of 
the  fecond  to  be  difplay'd  on  all  Believers.-— Moreover,  how  very  unjuftly  do  the 
Deniers  of  Original  Sin  charge  us  who  plead  for  it,  with  rendring  GOD  cruel 
in  the  Damnation  of  Thoufands  of  dying  Infants  ?  I  fay  how  very  inconclufive 
and  unjuji  is  this  their  Charge  npon  us  ?  Since  as  we  plead  that  by  the  Offence 
of  one  Man  Judgment  came  upon  them  to  Condemnation,  fo  alfo  we  declare  to 
believe,  that  by  the  Righteoufnefs  of  one,  even  Jesus  Christ,  the  free  Gift 
■comes  on  them  to  Juftification  of  Life  :  That  as  by  one  Man's  Difobedience 
many  were  made  Sinners,  fo  by  the  Obedience  of  one,  ■y/z.  Christ  the  fecond 
Adam,  they  are  made  or  conftituted  righteous  :  So  that  thereby  being  freed  from 
Condemnation  and  fandtified  by  his  heavenly  Grace,  they  become  meet  for  the 
Enjoyment  of  GOD  in  Glory  above  ;  anfwerable  to  the  Saying  of  our  blefled 
Saviour  himfelf,  Suffer  little  Children  to  come  unto  me,  and  forbid  the7n  not,  for  of 
fuch  is  the  Kingdom  of  Heaven.     This  is  our  juft  Apology  and  Defence. 

In  {hort  ;  Since  I  have  plainly  prov'd  this  Point  of  Original  Sin  to  be  a  Biblc- 
Dodlrine,  the  Charge  of  Injujiice  and  Cruelty  being  laid  at  our  Door,  doth  not 
reft  there,  but  terminates  on  the  grand  Author  of  the  Bible,  who  there  aflerts  it. 
Tea,  how  vainly  do  our  Opponents  plead  from  Rom.  5.  18.  for  a  univerfal^e- 
demption  by  Christ  the  fecond  Adam,  if  there  was  not  a  univerfal  Malady 
and  DcfeSiion  by  the  one  Offence  of  Adam  the  firji  ;  How  inconfi/icntly  do  they 
plead,  that  by  the  Righteoufnefs  of  one,  even  Christ,  the  free  Gift  came  upon 
all  Men  univer  (ally  unto  JujVification  of  Life?  whilft  they  are  unwilling  to  allow 
that  by  tie  Offence  of  one,  even  Ada7n,  Judgment  came  upon  all  Men  univer- 
fally  unto  Condemnation  and  Death  f  Thus  I  might  deal  with  our  Opponents  by 
Way  of  juft  Retaliation. 

But  to  proceed  ;  Having  viewed  theTranfadtions  whicli  paffed  between  GOD 
and  Adam  before  the  Fall,  we  v/\\]  now  take  a  View  of  what  followed  immedi- 
ately thereupon,  as  in  Gen.  Chap.  3.  where  we  (hall  find,  —  that  anfwerable  to 
GOD's  tlireatning  of  Adam  before  the  Fall  in  Cafe  of  h\s.Di [obedience,  he  aciu- 
ally  pronounced  upon  him  foon  after.  And  the  Thing  which  I  would  have 
my  Reader  well  remark  as  making  for  my  Purpofe  is.  That  theCurfe  and  Mifery 

C  pronounced 


8'  Of    0  R  I  G  I  N  A  L    S  I  N. 

pronounced  upon  our  iiril  Parents  for  their  firft:  Tranfgreflion  in  eating  of  the 
forbidden  Fruit,  did  not  terminate  on  their  Jing/e  Perfons,  but  extended  to  their 
fallen  Pofleiity,  as /1?^7j  and  Events  do   undeniably   evidence.     Of  which   no 
fatisfacElory  Account  can  be  given,  but  that  j^cta/n  and  Eve  were  looked  upon  as 
the  common  Roots  of  their  fallen  Pofterity  ;   that  Jdam  covenanted  not  only 
for  himfelf  but  alfo  for  tofm  ;  that  they  finned  in  him  and  fell  with  him   in  that 
Tranfgrcilion,   by  his  one  Offence.-— Let  us   now  attend   unto   GOD's  pro- 
nouncing his  Sentence  on  them  dijiin^ly  and  conjunSily^  ver.  i6.   Unto  the  JVcman 
he  [aid,  I  will  greatly  ?nvltiply  thy  Sorrow  and  thy  Conception^   in  Sorrow  /hcilt  thou 
bring  forth  Children^  and  thy  Dejire  flyall  be  to  thy  Hufband,  and  he  JJ^all  rule  over 
thee.     Thus  you  fee  that  Eve^s  Daughters  do  fuffer  not  only  for  their  own  per- 
gonal Sins,  but  alfo  for  the  Trefpafs  of  this  their  common  Mother  ;  their  forrow- 
ful  Conceptions,  however  augmented  by  their  own  perfonal  Sins,  do  take  tiieir 
Rife  here.      Ver.    1 7.   jind  unto  Adam  he  faid.^  hccaufe  thou  hajl  hearkened  unto  the 
Voice  of  thy  JVife^  and  haJl  eaten  of  the  Tree  which  I  cominanded  thee  faying^  Thou 
/halt  not  eat  of  it.      Curfed  is  the  Ground  for  thy  Sake.,  in  Sorrow  JJjalt  thou  eat  of 
it  all  the  Days  of  thy  Life  :  Thorns  alfo  and  Tbijlhs  Jhall  it  bring  forth  unto  thee., 
and  thou  Jhalt  eat  of  the  Herb  of  the  Field  :  in  the  Siueat  of  thy  Face  /halt  thou  eat 
Bread  till  thou  return  unto  the  Ground.,  for  out  of  it  waji  thau  taken  :   For  Dujl 
thou  art.^  and  unto  Dujf  Ji)alt  thou  return.     Now  fince  thefe  Sorrows  and  A4ife- 
ries,  the  fad  Confequents  and  EfFedls  of  Jdam's  one  Offence  in  eating  of  the 
forbidden  Tree,  ^id  not  terminate  in  himfelf,  but  extended  fucceflively  to  his 
numerous  Race  all  over  the  World,  as  Fa6ls  do  evince,  'tis  plain  that  he  a6fcd 
as  their  natural  and  moral  Principal  in  the  Covenant  made  with  him  in  Paradife. 
Yea,  are  not  the  very  Thorns  and  Thirties  the  Fruits  of  the  Curfe  at  this  Day 
.{landing  Witnefles  of  this  fad  Truth  ?     And  which  the  Deniers  of  Original  Sin 
may  look  upon  as  fo  many  Upbraiders  of  their  Unbelief. — I  now  pafs  to  St. 
Paul's  corroborating  Teftimony  in  the  fifth  of  the  Ro?nans,  where  anfwcrable 
to  his  Scope  in  illuflrating  the  grand  Dodrine  of  Juflification  by  the  imputed 
Righteoufnefs  and  Obedience  of  Christ  the  fecond  Adaniy  and  fetting  off  the 
Excellency  and  fuperiour  Glory  of  that  Righteoufnefs,  he  runs  a  Parrallel  be- 
tween him  and  Jdatn  as  the  Heads  and  Reprefentatives  of  their  feveral  and  re- 
fpective  Offsprings,    fhewing  that  Christ's  Obedience  was  more  powerful 
unto  Juflification  and  Salvation,  to  his  fpiritual  ieed,  than  Jdarns  Difobedience 
was  unto  the  Condemnation  of  his  natural  Seed.     Accordingly  the  Apoflle  be- 
gins Ver.    12.  with  a  Declaration  of  the  Sin  and  Mifery  which  Jdam  the  fr/} 
bv  hisDifobedience  brought  upon  them,  as  before  obferved  from  the  3d  oiGenrjis. 
IVh  ere  fore  as  by  one  Man  Sin  entred  into  the  I  For  Id,  and  Death  by  Sin.,  and  fo  Death 
i>nffcd  upon  all  Men.,  for  that  all  have  finned^  to  wit,  in  him.     The  Apoftle  having 
'thus  affcrted  the  Dodrine  q^ Original  Sin,  he  goes  on  and  proves  it  by  the  follow- 
ing Method  of  Reafoning,  Ver.   13.   For  until  the  Law  {i.e.  the  Law  written 
by  Mofes)  Sin  was  in  the  World;   but  Sin  is  not  imputed ivben  there  is  no  Law.     Ai 
if  he  had  faid,  It  is  evident  that  all  have  finned  in  that  one  Man  as  before  afferted, 
becaufe  Sin  which  is  a  Want  of  Conformity  unto  or  Tranfgreffion  of  the  Law  of 
GOD,  was  always  in  the  World  from  Jdam's  Time  to  Mofes.,  in  which  Space 

tho' 


Of    0  R  I  G  I  N  A  L    S  I  N,  ,9 

tbo'  there  was  noLaw  written,  yet  there  was  a  Law  in  Being  ;  if  otherwife.  Sin 
could  not  have  been  in  the  World,   fince  Sin  is  the  Tranfgreilion  of  the  Law. 
Ver.   1 4.   Isleverthelefs  Death  reigned  from  Adam  to  Mofes,   even  over  them  that 
had  not  firmed  after  the  Stmilitude  of  A<S3>.m.'s  Tranfgreffion^  who  is  the  Figure  oj  him 
that  was  to  come.     The  Apoftle  having  in  Proof  of  his   Proportion  concerning 
Original  Sin,  fhewn  that  Sin  was  in  the  World   before  the  Law  written  by 
Mofes,  he  here  confirms  his  Argument  thus,  "  Death   which  is  the  Wages  of 
Sin  did  reign  in  the  World,  and  had  Power  over  all  Mankind  from   Adam  unto 
M^es,  even  over  Infants  who  had  not  finned  actually  and  perfonally  as  Jdam  had 
done:  Now  fince  Death  is  the  Wages  and  Punifhment  of  Sin,  and  fince  Infants 
fiifFer  Sicknefles,  Pains  and  Death,  who  are  not  capable  of  committing  a£iual 
Tranfgreffion,  therefore  they  do  undergo  all  thefe  Miferies  for  the  Sin  of  Adam^ 
in  whom  all  have  finned  j  his  Sin  becoming  theirs  by  Imputation,  t\tn  as  they  are 
accounted  righteous  in  the  Matter  of  Juftification,   by  Virtue  of  the  fecond 
^^tf;«'s  Righteoufnefs  imputed  to  them,  for  herein  Adam  was  a  Figure  of  Christ 
which  was  to  come.".     I  now  pafs  to  obferve,  that  from  hence  to  the  End  of 
the  Chapter,  the  Apoftle  even  as  to  higher  Matters  than  thofe  of  a  natural  Life 
and  Death,  runs  a  Parrallel  between  Adam   the  firji,  and   Christ  the  fecond 
Adam  ;  fhewing  that  as  Adam  was  the  Root  of  Sin,   Death  and  Condemnation 
to  all  his  «^/wra/Seed,  fo  Christ   is  the  Root  of  Holinefs,    Righteoufnefs  and 
Life  to  his  fpiritual  Seed.      For  as  by  the  firfl  Adam,  Sin, and  Death  by  Sin  came 
upon  all  Men,  fo  by  the  fecond  Adam  came  Righteoufnefs,  and  by  Righteoufnefs 
Life  upon  Christ's  All :  So  that  as  Adam's  All  in  Adam  die,  even  fo  Christ's 
All  fliall  in  and  by  Christ  be  made  alive  ;  they  being  juftified  by  his  Obedi- 
ence and  fanftified  by  his  Grace,  fhall  by  him  be  raifed  unto  Life  eternal  in  the 
great  Refurre£lion-Day,  i  Cor.   15.  20  to  24.     Now  obferve  that  this  Com- 
parifon  would  be  wholly  infignificant  if  Adam  had  not  been  looked  upon  as  the 
corrimon  Head  and  Reprefentative  of  Mankind.     Adani'i,  Headfhip  over  them  in 
the  Covenant  of  Works,  and  Christ's  Headfhip  over  his  Church  in  the  Cove- 
nant of  Grace,  do  fo  ftrongly  prove  each  other,  that  you  cannot  deny  the  one 
without  difannulling  of  the  other.      For   as  by  the  Offence  of  one,  Judgment 
came  upon  all  Men  to  Condemnation,  even  fo  by  the  Righteoufnefs  oi  one,  the 
free  Gift  came  upon  all  Men,  that  is,  unto  Christ's  All  unto  Jufiification  of 
Life.     For  as  by  one  Man's  Difobedience  many  were  made  {Katejiathcfan,  con-  \ 
Jiituted)  Sinners,  fo  by  the  Obedience  of  one  fhall  many  be  made  {Katejlathefontai 
conjlituted)  righteous:  Or  if  you  tranfpofe  the  Words  and  mention  Ch.^ist's 
Headfliip  firJi  and  Adam's  laft,   you  fhall  find  that  thefe  two  Points  do  mutuallv 
ftrengthen  each  other,  as  a  curious  Piece  of  Arch- Work  laid  together  by  a  (k:l- 
ful  Workman,  and  that  they  do  either  {land  or  fall  together.     As  by  the  Obed^ 
ence  of  one,  even  Christ's,  many  are  made,  or  conftituted  righteous,   <b  by 
the  Difobedience  of  one,  even  Adam,  many,  even  all  his  natural  Progeny,  were 
npde,  or  conftituted  Sinners.     We  will  now  fum  up  the  Evidence  for  the  Con- 
firmation of  the  Point  I  contend  for,  as  it  plentifully  appears  in  the  feveral  Verfes, 
beginning  at  the  1 2th, rjth,  14th,  '«  Wherefore  as  by  one  Man,  even  Adam,  bm\ 
entered  into  the  World,  and  Death  by  Sin,  aad  fo  Death  pafi'ed  upon  ail  Men,    ', 

C  2  for    ' 


10  Of    O'RIGINAL     SIN. 

for  that  all  have  finned, (i"*?  wit,  in  him,)  'or  until  the  Law  Sin  was  in  the  World^ 
but  Sin  is  not  iinputed  when  there  is  no  Lav/.     Neverthelefs  Death  reigned  from 
j^dciTft  to  Mofes^  even  over  them  that  had  not  fmned  after  the  Similitude  of  Jda?n's 
Tranfgreifion,  who  was  a  Figure  of  him  who  was  to  come."     Ver.   i6.   The 
Judgment  was  by  one  (that  is,  Adam)    unto  Condemnation.      Ver.    ij.  By  one 
Man's  Offence,  (that  is,  of  Adam)  or  by  his  one  Offence,  Death  reigred  by  one. 
Ver.   1 8.  By  the  Offence  of  one,  or  by  one  Offence  (that  is,  of  Adatn)   Judg- 
ment canae    upon    all    Men   to   Condemnation.        Ver.    ig.      By   one   Man's 
Difobedience     (that    is,     Adam^%)    many  ,were    made     Sinners."       Now   if 
fuch  plain  and  plentiful  Evidence  as   this    be   not    admitted  for  Proof  of  the 
Point  I  argue  for,  anfwerable  to  all  juft  Rules  of  Speech  and  Interpretation  of 
Words,  without  the  leaft  IVreflings,  Shifts,  or  Evafions,    for  my  Part  I  cannot 
fee  how  we  can  be  certain  in  the  Proof  of  any  one  Point  in  Religion  as  a  Scripture 
Do6lrine  ;  If  all  thofeThings  (anfwerable  to  the  Scope  of  the  Place)  can  be  faid 
of  Adam  and  his  Pofterity,  without  underftanding  him  to  be  their  common  Head 
and  Reprefentative  in  the  Covenant  Tranfadions  which  paffed   between  GOD 
and  him  in  Paradife,  and  that  they  all  fumed  in  him  and  fell  with  him  in  his  one 
Offence  of  eating  the  forbidden  Fruit,  then  I  cannot  poffibly  fee  how  we  can  be 
certain  of  any  one  Point  of  Faith,  that  is  not  in  fo  many  exprefs  Words  at  large 
declared.     Neither  can  I  fee  how  any  reafonable  intelligent  Perfon  can  rejedt 
what  I  have  offered  from  Scripture  in  Proof  of  the  Point  in  Hand,  without  offering 
Violence  to  their  own  Senfe  and  Reafon,  and  all  known  and  fl^ated  Rules  of 
Speech  and  Interpretation  of  Words.     Yet  ftill  to  confirm  my  Argument  in  Proof 
of  Original  Sin,  I  fhall  turn  you  to  the  third  Chapter  of  this  fame  Epiftle,  where 
the  Apoftle  in  order  to  filence  and  humble  the  contending  "Jews  and  Gentiles  in 
that  Church,  and  fpoil  their  Vauntings  of  the  one  againfl  the  other,  he  laying 
afide  all  Matter  of  glorying  as  to  Wifdom  in  the  Gentiles,  and  .as  to  the  diftinguifli- 
ing  Prerogatives  of  the  fews  of  the  which  they  boafted,  comes. to-  point  out  unto 
them  their  corrupt  Original,  fhewing  that  they  were  equally  the  fmful  Defcendants 
of  fallen  Adam,  corrupted  and  depraved  with  Sin  and  under  Guilt,  being  by  Na- 
ture Children  of  Wrath,  the  one  as  much  as  the  other ;  by  which  he  prepares  their 
Minds  for  the  more  ready  betaking  themfelves  unto  the  Righteoufnefs  of  Christ 
the  fecond  yf/ff?«,  for  Juftification  and  Salvation,  and  therein  religioufy  to  glory, 
and   not  in  any  natural,  or  otherwife  external  Difference,  or  Adherence  to  the 
Deeds  of  the  Law  as  a  Covenant  of  Works  ;  fmce  thereby  no  Flejh  fir.ce  the  Fall 
could  be  juftified,  but  by  Faith  in  the  Righteoufnefs,  propitiatory  Sacrifice  and 
Blood  of  Christ,   the  CecondAda/n.     Ver.  9.  «' What  then?     Are  we  better 
than  they  ?     No  in  no  wife,   for  we  have  before  proved  both  Jews  and  Gentiles 
that  they  are  all  under  Sin  ;   as  it  is  written,  there  is  none  righteous,   no  not  one, 
that  is,  not  fo  much  as  one  of  Ada?n's  Race,whetherJ'<fifx  or  Gentiles."     Ver.  11. 
*'  There  is  none  that  underllandeth, there  is  none  that  feeketh  afterGod.     Ver.  12. 
They  are  all  gone  out  of  the  Way,  they  are  together  become  unprofitable,  tl^re 
is  tjone  that  doth  good,   no  not  one."     And  fo  the  Apoftle  goes  on  to  Ver.iq. 
where  he  adds,  "•  Now  we  know  that  whatThings  foever  the  Law  faith,  it  faith 
to  them  that  are  under  the  Law,  that  every  MQUth  may  be  flopped,  and  all  the 

World 


Of    O  R  I  G  1  N  A  L    S  I  N,  ii 

World  become  guilty  beforeGod."  Ver.io.  Therefore  by  the  Deeds  of  the  Lavr 
fhall  no  Flefti  (whether  Jew  or  Gentile)  be  juftified  in  his  Sight  ;  for  by  the  Law 
is  the  Knowledge  of  Sin."  Fer.27^.  All  have  finned  and  come  fhort  of  the  Glory 
of  GOD.  So  that,  as  the  Apoftle  there  fhews,  *'  we  are  juftified  freely  by  his 
Grace, through  thcRedemption  that  is  in  Christ  Jesus."  All  which  Account 
doth  exa6tly  agree  with  what  we  before  obferved  from  Chap.  5.  of  this  fame 
Epiftle.  To  all  that  hath  been  offered  I  will  fubjoin  Hof.b.'].  "  But  they  like 
Men,  or  like  Adam  (as  it  is  in  the  Margin)    have  tranfgrefted  the  Covenant." 

Now  put  all  that  hath  been  faid  from  Scripture  together  in  their  united  Evi- 
dence, and  fee  whether  we  have  not,  not  only  one  but  many  pertinent  Texts  of 
Scripture  which  do  together  fully  prove,  that  fuch  a  Covenant  was  made  v/ith 
-^(^^/«  which  we  argue  for.  And  fince  Christ's  Headfhip  and  Adatn'^  do  f^> 
ftrongly  prove  each  other,  that  they  ftand  or  fall  together,  as  1  have  fliewn  :  1 
would  advife  my  Opponents  to  take  Hee J,  left:  while  they  vIsDroufly  excufe 
themfelves  from  Jdam's  Sin,  they  do  not  by  a  Parity  of  Reafon  ex(^ufle  themfelves 
from  the  Righteoufne/s  of  CHRIST;  fincc  the  fetting  up  of  the  fecond  Adam 
was  as  much  without  theirConfent  as  the  firji  ;  and  fince  xhty  peyfonally  and  aiJu^ 
ally  contributed  no  more  towards  the  mediatorial  Suretiftiip  Obedience  of  Chrift: 
the  fecond  Adam,  by  which  alone  they  can  be  juftified  in  the  Sight  of  GOD,  than 
they  did  perfonally  and  a£iually  towards  the  Difobedience  of  the  firjl  Adam,  by  the 
which  they  were  made  Sinners  and  brought  under  a  State  of  Wrath  and  Con- 
demnation. We  muft  then  be  brought  humbly  and  freely  to  confefs  that  by  the 
Offence  of  that  one  Man,  or  by  his  one  Offence,  Judgment  came  upon  us  unto 
Condemnation ;  and  that  by  his  Difobedience  as  our  foederal  Head,  we  were  made 
Sinners,  before  we  can  upon  good  Grounds  conclude,  that  by  the  Obedience  and 
Righteoufncfs  of  one  even  Jesus  Christ,  we  are  freed  from  Condemnation 
and  accounted  righteous  in  the  Sight  of  GOD,  and  that  we  have  a  Right  unto 
eternal  Life.  For /-6n  and  nothing  lefs  than  this,  is  included  in  thofe  Words, 
**  Even  (o  by  the  Righteoufncfs  of  one,  the  free  Gift  comes  upon  all  Men,  (that 
is  to  fay,  upon  Christ's  y^//,)  unto  Juftification  of  Life.  Rom.  5.  18.  21. 
That  as  Sin  reigned  unto  Death,  even  {o  might  Grace  reign  through  Righteouf- 
ncfs unto  eternal  Life  by  Jesus  Christ  our  Lord."  Thus  I  fay,  as  b/ the 
Righteoufncfs  of  one  the  free  Gift  comes  upon  ill  theElefl  of  GOD  ani  true  Be- 
lievers, unto  Juftification  of  Life  ;  even  fo,  or  in  like  Manner,  by  the  Offence 
of  one,  even  Jdam,  Judgment  came  upon  all  Men,  of  all  his  fallen  Race,  unto 
Condemnation,  which  is  by  Imputation, 

Let  then  the  Oppofers  of  this  Dodtrine  duly  confider,  how  mifcrable  thelf 
Cafe  muft  be  whilft  they  do  put  away  from  themfelves  the  imputed  Righteoufncfs 
of  Je  s  u  s  Ch  r  1ST  the  feccnd  Adam  :  For  they  do  remain  under  Wrath  and  Con- 
demnation ;  they  do  ftand  felf-conde?nned,  judging  themfelves  unworthy  of  evcr- 
laftitg  Life,  like  thofe  in  J6fs  13.  46.  He  that  believeth  on  the  Son  of  GOD 
is  not  condemned  ;  but  he  that  believeth  not  is  condemned  already,  becaufe 
he  hath  not  believed  in  the  Name  of  the  only-begotten  Son  of  GOD.     He  that 

belicvetb. 


12  Of    ORIGINAL    SIN. 

helieveth  on  the  Son  hath  everlafting  Life,  and  he  that  believeth  not  the  Son, 
fnall  not  fee  Life,  but  the  Wrath  of  GOD  abideth  on  him,  who  is  by  Nature 
a  Child  of  Wrath.  See  John  3.  18.  36.  Thus  miferable  is  the  Cafe  of  all 
Unbelievers  ;  whilft  thrice  blefled  are  they,  who  under  a  humble  Senfe  of  their 
being  by  Nature  as  well  as  by  PraSrke^  Children  of  Wrath  and  Difobedience, 
do  by  a  livelyFaith  fly  forRefuge  unto  Jesus  Christ,  his  Blood  and  Righteouf- 
nefs,  to  the  End  they  might  be  delivered  from  this  their  wretched  Eflate,  and 
from  the  Wrath  that  is  to  come.  Hth.  6.  18.  i  Thejf.  i.  10.  Who  being 
Ibundly  convinced,  that  by  the  Deeds  of  the  moral  Law  as  a  Covenant  of  Works, 
no  Flelh  can  be  juftified  in  the  Sight  of  GOD,  (as  'tis  emphatically  exprefled 
Rom.  30.  20.)  Do  reft  and  rely,  for  fuch  ajuftification,  folely  upon  the  imputed 
Rightcoufnefs  of  Jesus  Christ,  emphatically  called  the  Righteoufnefs  ofGODy 
■without  the  Law  manifefted  by  the  Gofpel,  Rom.  1.  16.  and  witnefled  by  the 
Law  and  the  Prophets,  even  the  Righteoufnefs  of  GOD  which  is  by  Faith  of 
Jesus  Christ  unto  all  and  upon  all  them  that  do  believe.  Rom.  3.  21.  22. 
Thus  Abraham  believed  in  an  imputed  Righteoufnefs,  whereby  he  was  juftified. 
And  thusDa-y/Wwhodefcribeth  thcBlefTednefs  of  theMan  unto  whoniGOD  imput- 
eth  Righteoufnefs  withoutWorks, faying, BlefTed  are  they  whofe  Iniquities  are  for- 
given, and  whofe  Sins  are  covered.  BlefTed  is  the  Man  to  whom  the  Lord  will 
not  impute  Sin.     Romans  4.  throughout. 

Now  to  all  that  hath  been  faid  concerning  the  fcederal  Headfhip  of  A(iam  the 
firft,  I  would  beg  Leave  to  fubjoin  what  the  Rev.  Dr.  Bates  fays  on  this  Head  in 
his  Works  in  Folio,  pag.  92.  *'  The  Terms  of  the  firft  Covenant  (fays  he)  are 
*'  fuch,  that  the  common  Reafon  of  Mankind  cannot  juflly  refufe.  Forfuppofe 
*'  all  the  VxogQny  oi  Jdam  had  appeared  with  him  before  their  Creator,  and  this 
*'  had  been  propounded,  that  GOD  would  make  an  Agreement  with  their  com- 
**  mon  Father  on  their  Behalf,  that  if  he  continued  in  his  Obedience  they  (hould 
*'  enjoy  a  happy  Immortality  ;  if  he  declined  from  it,  they  fhould  be  deprived 
*'  of  BlefTednefs  :  What  Shadov/ of  Exception  can  be  formed  againft  this  Pro- 
'*  pofal  ?  For  GOD  who  is  the  Mafter  of  his  own  Favours,  and  gives  them 
**  upon  what  Terms  he  plcafes,  might  have  upon  their  Refufal  annihilated  them. 
*'  TheCommand  was  equal,  and  his  Obedience  for  all  was  as  eafy  as  that  of  every 
**  particular  Perfon  for  himfclf.  Befides  Adam  was  as  much  concerned  to  ob- 
*'  ferve  the  Conditions  of  the  Covenant,  for  fecuring  his  ownlnitxt^TiS  theirs, 
*'  and  after  a  fhort  Time  of  Trial  they  fhould  be  confirmed  in  their  BlefTednefs. 
*'  By  all  which  'tis  apparent  how  reafonable  the  Conditions  of  the  original  Agree- 
*'  ment  between  GOD  and  Man  are.  Secondly.,  GOD  hath  Power  over  our 
*'  Wills  fuperiour  to  that  we  our  felves  have.  If  GOD  offers  a  Covenant  to 
*'  the  Creature,  the  Terms  being  equal,  it  becomes  a  Law,  and  Confent  is  due 
"  as  an  Act  of  Obedience  :  And  if  a  Community  may  appoint  one  of  their  Num- 
*^  ber  to  be  their  Reprefentative  to  tranfacSt  Affairs  of  the  greatefl  Moment',  and 
*'  according  to  his  Management  the  Benefit  or  Damage  fhall  accrue  unto  them, 
*'  becaufe  he  is  reckoned  to  perform  the  Wills  of  them  all  3  may  not  GOD  who 
♦'  hath  a  fupream  Dominion  over  us,  conftitute  Adam  the  Reprefentative  of 

Mankind, 


Of    0  R  I  G  I  N'A  L    S  I  N.  13 

<«  Mankind,  and  unite  the  Confentofall  in  his  general  Will,  fo  that, as  he  ful- 

*'  filled  or  negle6led  his  Duty,  they  fhould  be  happy  or  miferable  ?     This  Con- 

*<  fideration  alone,  that  the  firft  Covenant  was  ordered  by  GOD,  may  perfe6tly  \ 

*'  fatisfy  all  Inquiries.     Neither  is  this  a  meer  extrinfick  Argument  as  Authority  ' 

**  ufually  is,  becaufe  there  is  an  intrinfick  Reafon  of  this  Authority,  the  abfokitc 

*'  Re<ftitude  and  Juflice  of  GOD's  Nature,  who  is   righteous  in  all  his  Ways, 

*.'■  and  holy  in  all  his  Works."     Thus  far  the  Dodor. 

But  notwithftanding  all  that  we  can  fay,  in  Proof  of  this  Point,  it  is  objected 
to  us  from  ^zf/f.   i8.  and  Jer.   31.    2g.  In  thofe  Days  they  fhall  fay  no  more,    ' 
the  Fathers  have  eaten  fowre  Grapes,  and  the  Children's  Teeth  are  fet  on  Edge. 

To  this  I  anfwer.  That  as  there  are  no  real  Contradi6lions  in  Scripture,  fo  it 
cannot  in  good  Reafon  be  thought  that  this  Text  doth  run  counter  to  the  Dodrinc 
of  Original  Sin,  which  I  have  fo  plentifully  proved  out  of  both  the  Old  and  New- 
Teftament.  Therefore  we  muft  feek  out  fuch  a  Senfc  ofihefe  Words  as  doth 
not  contradi6l  thofe  other  plain  Scriptures,  which  I  take  to  be  briefly  this,  That 
they  were  fpoken  with  Reference  unto  Men's  near  Parents,  who  tho'  they 
bear  a  natural,  yet  ftand  in  no  fuch  Covenant  Relation  to  us  as  our  firft  Parents 
did.  Beiides  I  will  add,  that  as  this  Text  hath  a  Reference  to  fuch  as  were  Sin- 
ners as  well  by  Practice  as  by  Nature,  fo  it  is  impertinently  produced  againfl  us, 
fince  while  we,  with  the  Scriptures,  hold,  that  by  jidam\  one  OfFenceJudgment 
came  upon  all  Men  unto  Condemnation,  being  by  his  Difobedience  made  Sin- 
ners, we  do  not  fay  that  any  Man  who  lives  and  dies  an  impenitent/)^r/a/?(?/ Sinner 
iliall  be  aifually  ^nd  finally  damned,  mcerly  for  that  one  OiFence,  but  alfo  for  their 
Approbation  thereof,  by  imitating  Jdam  in  committing  wilful  and  aSfual  Sins  in 
their  oiun  Perfons.  So  that  all  ungodly  and  finally  impenitent  Sinners  who  have 
taken  their  Swing  in  committing  Iniquity,  wiU  ftand  felf-condemned  at  the  laft 
Day,  notwithftanding  our  Declarations  from  Scripture,  that  by  Adam's  one 
Offence,  Judgment  came  upon  all  Men  to  Condemnation,  and  that  they  are  by 
Nature  the  Children  of  Wrath.  As  by  their  perfonal  Iniquity  they  do  juftify  their 
firft  Father's  Difobedience,  and  thereby  add  ur.to  their  Guilt,  fo  they  do  in  a 
high  Degree  become  more  the  Children  of  Wrath  than  they  v/cre  before  ;  and 
confequently  iht'ir  final  Condemnation  will  be  fo  much  the  greater  and  more  dread- 
ful, heaping  up  Guilt  upon  Guilt,  and  Wrath  upon  Wrath,  againft  the  D'\y  of 
Wrath  and  Revelation  of  the  righteous  Judgment  of  GOD,  who  will  render  unto 
every  Man  according  to  his  Deeds. 

Thus  then  whilft  we  from  Scripture  do  zealoufly  maintain  the  Dodrine  of 
Original  Sin,  and  the  Righteoulhefs  of  the  Imputation  of  Jdarn's  fiift  Sin, 
or  of  all  Men's  being  by  that  one  Man's  Difobedience  made  Sinners,  and  thereiiy 
Judgment  comes  upon  them  unto  Condemnation,  we  do  from  the  fame  divine 
Oracles  produce  fufficient  Matter  to  put  to  Silence  the  vain  Pleas  and  Excufes  oi 
oBual^  wilful  and  objVmate  TranfgrefTors,  v/ho  daringly  fay.  Are  not  CX)f)'s 
Ways  with  Mankind  unequal  ?     As  they  thcmfelves  have  a5iually  yea  greed 


14  Of    ORIGINAL    SIN. 

eaten  fowre  Grapes^  fo  their  Teeth  (hall  be  fet  on  Edge  :  they  fhall  die  for  their 
own  perfonsl  Iniquity,  and  not  meerly  for  their  firft  feather  Adam's  eating  of  the 
forbiddenTree.  And  by  the  Way  I  cannot  but  obferve,  how  weak  a  Thing  it  is 
in  fome  to  aver,  that  Christ  by  his  Death  quite  took  away  Original  Sin  from 
all  Mankind,  fince  it  is  fo  vifibly  to  be  feen  at  this  very  Day,  wherefoever  we  go, 
in  its  fad  Fruits  and  Effe^s.  Whereas  if  what  they  aver  was  true,  we  fliould 
certainly  fee  that  Maxim  verified,  viz.  Take  away  the  Caufe  and  the  EffeSfs  will 
ceafe.  But  that  the  Caufe  fhould  be  taken  wholly  away  whilft  its  numerous  fad 
Effedls  do  every  where  fo  very  vifibly  and  remarkably  remain,  is  a  Difficulty  I 
fhall  leave  with  thofe  to  folve  who  do  afiert  it.  Thus  much  concerning  xhejirji 
Branch  of  Original  Sin,  which  refpedetk  the  Imputation  of  Jdam'sone  Offence 
unto  all  his  fallen  Progeny. 

I  now  proceed  to  treat  of  the  fecond  Branch,  which  refpedleth  that  Depravity 
and  Corruption  of  our  Natures,  which  we  do  derive  from  our  fallen  corrupted  firft 
Parent.  For  as  we  are  by  Nature  Sinners  in  Jdam  by  Way  of  Imputation,  fo 
alfo  we  are  Heirs  of  his  Corruption  ;  all  which  together  doth  render  us  to  be  by 
Nature  the  Children  of  Wrath.  As  before  Man  fell  he  did  bear  the  Image  of 
GOD,  particul.irly  I  here  mean  his  moral  Image,  bearing  a  Likenefs  unto  and  a 
Refemblance  of  him  in  Righteoufnefs  and  true  Holinefs,  without  being  in  the 
leaft  ftained  with  Sin  ;  fo  by  the  Fall  he  loft  th?it  pure  ReSfitude,  that  original 
Uprightnefs  and  virgin  Purity  ;  he  became  ftripped  of  the  white  Robes  of  Inno- 
cency  ;  having  withal  his  whole  Frame,  Nature  and  Conftitudon  vitiated  and 
corrupted  ;  So  that  Occafion  was  foon  given  for  the  holy  GOD  to  obferve  that 
the  V/ickednefs  of  Man  was  great  upon  the  Earth  ;  and  that  every  Imagination 
of  the  Thoughts  of  his  Heart  was  f^;//,  ow/j;  evil,  and  that  fOK/;«««//y,  Gen.  6.  5. 
Yea  daily  Obfervation,  Fa6ls  and  Experience  do  concur  with  the  Prophet,  fay- 
ing. That  the  Heart  of  Man  is  deceitful  above  all  Things  and  defperatcly  wick- 
ed :  That  from  within  (as  our  blefied  Saviour  faith)  out  of  the  Heart  of  Man 
proceed  evil  Thoughts,  Adulteries,  Fornications,  Murders,  Thefts,  Covetouf- 
nefs,  Wickednefs,  Deceit,  Lafcivioufnefs,  an  evil  Eye,  Blafphemy,  Pride,  Fool- 
iftinefs.  Such  a  Plague  \s  there  naturally  in  the  Heart  of  Man.  yer.  17.  9. 
Mark  7.  21,  22.  I  Kings  8.  38.  The  Body  alfo  with  its  feveral  Members 
are  defiled  and  become  the  Inftruments  of  Unrighteoufnefs  unto  Sin.  Rom.  6.  13. 
GOD  made  Man  upright,  but  alafs !  they  have  fought  out  many  Inventions, 
Ec:l.  7.  21.  No  fooner  had  the  old  Serpent  fet  his  Sting  into  the  Soul  of  Man, 
but  every  Faculty  thereof  became  impoifoned  thereby,  even  as  when  a  Man  is 
bitten  by  a  venemous  Beaft  the  Poifon  diffufeth  it  felf  throughout  every  Vein, 
and  infedleth  the  whole  Mafs  of  Blood,  whereupon  every  Member  becomes  cor- 
rupt and  ufelefs,  and  Life  it  felf  loft.  Hence  fallen  Man  is  reprefented  in  the 
divine  Oracles  as  dead  in  Sin.  Job.  5.  25.  Eph.  2.  I.  Having  their  Under- 
ftanding  dearkened  J  yea  X)^r/f«^  it  felf  in  the  Abftradt:.  Eph.  4.18.  Chap.  5, 
8.  Their  Confciences  defiled  j  their  Memory  leaky  as  to  Things  Divine,  whilft 
it  is  tenacious  of  that  which  is  evil ;  their  Wills  and  Aff'edlions  carnal,  earthly, 
ftabborn  and  perverfe  j  for  the  carnal  Mind  is  Enmity  againft  GOD,  '\s,  not  fub- 

jea 


Of    0  R  I  G  I  N  J  L     S  I  N.  15 

Tc(5l  to  the  Law  of  GOD',   neither  inJeed   can  be.    Tiius   i.   16.   Rcf/7.  8.   7. 
'Uehold  Man  is  fiiapen  in  Iniquity  and   conceived  in  Sin,   PfaL  51.   5.     iJe  is 
born  into  the  World  impure  and  unclean,  having  in  his  Nature  the  Seeds  of  Sin 
which  fpring  up  with  him,    firft  in  the  Bud,   and  then  in   xh^  full  ripe  Fruit  of 
ailual  Sin.     Hence  in  Conjun6tion  with  the  Teftimony  of  Experience  and  daily 
Obfervation,  the  divine  Oracles  do  abound   v/ith  fuch  emphatick,   con'i  incing 
Language  as  this,   "  Who  can  bring  a  clean  Thing  cut  of  an  unclean  ?  Not  one. 
What  is  Man  that  he  (hould  be  clean  ?     And  he  that  is  born  of  a  Woman  that 
he  fliould  be  righteous  ?     How  then  can  Man  be  juftilied  with  GOD  ?     And 
how  can  he  be  clean  that  is  born  of  a  Woman  ?     Behold  even  to  the  Moon  and 
it  Ihincth  not  ;  yea  the  Stars  are  not  pure  in  his  Sight.     How  much  lefs  Man 
that  is  a  Worm, and  the  Son  of  Man  which  is  aWorm  ?"     TheEfFe6l  cannot  be 
nobler  than  the  Caufe,    nor  the  Stream  more  pure  than  the  Fountain,     fob   14. 
4.  Chap.    15.   14.     Chap.   25.  4,   5,   6.     A  finful  Creature  cannot  produce  a 
])oly  and  pure  one  by  ordinary  Generation.     For  as  our  Lord  faith,   fobn  3.   6. 
That  ivhich  is  barn  of  the  Flejh  is  Flejio,  and  that  tvhich  is  born  of  the  Spirit  is  Spirit. 
Now  by  Flefli  here  'tis  obfervable,  is  not  meant  the  material  Part  of  our  Huma- 
nity, but  the  Corruption  of  Sin  with  which  the  whole  Nature  is  infetSled.     Hence 
fallen  /Idajn  is  faid  to  have  begat  a  Son  in  his  ewn  Likenefs,  after  his  Image,  Gen. 
5.3.    Hence  ajfo  we  have  that  plainDiftijidtion  between  the  7iaiural  and  thefpiri- 
iual  A-Ian,  the  firft  being  born  of  the  Hefh,  the  other  regenerated  and  born  again 
of  the  Spirit,    i  Cor.   2.    14,    15.     It  is  from  this  inbred  Corruption  of  our  Na- 
tures that  adtua!  Sin  doth  fo  foon  fpring  up  and  appear  in  the  Sons  and  Daughters 
of  Men.     Pfal.  58.   3,  4.  The  Wicked  are  eftranged  from  the  Womb,  they 
go  aftray  as  foon  as  they  be  hoyn,  or  from  the  Belly  (as  'tis  from  the  Hebrew  in 
the  Margin)    Their  Poifcn  is  the  Poifon  of  a  Serpent :    Which  we  know  is  natural 
and  inbred.     The  Serpent  is  by  Nature  a  poifonous  Creature  ;   even  fo,  Man  is  bv 
Nature  not  only  a  Child  of  Wrath,  but  alfo  oi  Corruption  ;   from  v/hence  aduai 
Sins  and  corrupt  Pradlices  do  as  naturally  proceed,  as  Poifon  doth  from  a  Serpent. 
Accordingly  theLord  when  rebuking  Ifrael  faith,!  ^nezu  that  thou  xvculdej}  dealv^ry 
treacheroufy,  and  waji  called  a  Tranfgrejfor  fro7?i  the  JVornb.      The  humble   Con- 
feflions  of  the  godly  do  confirm  this  :  Hence  when  penitent  David  bewailed  and^ 
confefied  his  a6lual  Tranfgrefficns,  he  afceuds  from  the  polluted  Streams  to  the] 
corrupt  Fountain,  whither  being  come  he  puts  an  Accent  upon  his  Confeilion^  \ 
faying,  Behold,  I  was  {hapen  in  Iniquity  and  in  Sin  did  my  Mother  conceive  me. 

To  overthrow  thisQuotation,  it  is  objected  to  us,  "That  no  more  is  intended 
than  thatZ>«'z;/V/  was  an  ^ar/j'Sinner  ;  or  bad  Iretimes."  To  which  I  anfwer,Thac 
howfoever  I  cannot  fee  any  Scripture-Ground  for  this  fever e  Infmuation,  yet  for 
Argument'sSakejfuppofing  the  vvorft,this  is  fo  far  from  W//??^, that  it  helps  oxxrAr- 
gument,  fuice  Reafon  it  felf  tells  us,  that  thofe  early,  corrupt  and  evil  Fruits  muft 
needs  fpring  up  from  fome  corruptRoot  which  v^zs  prior  to  theFruits  it  bore.  And 
what  could  this  Root  be,  but  the  natural  and  inbred  Corruption  of  his  Nature,  as 
emphatically  exprefTed  in  the  Text  under  Confideration  ?  And  'tis  natural  to 
think  that  the  penitent  Pfalmift,  whilft  confeiTm?;  and  bewailing  his  bringing  forth.. 

D.  "  fuch 


i5  Of    ORIGINAL    SIN. 

fuch  evil  Fruit  of  aiflaal  Tranfgreflion,  fnould  beled  to  theforrowful  Contempla- 
tion of  that  corrupt  Root  from  whence  it  did  arife,  and  accordingly  pray,  as  he 
did,  that  GOD  v/ould  vvafli  him  throughly  horn  his  Iniquity,  and  cleanle  him 
from  his  Sin  ;  yea,  that  GOD  would  create  in  him  a  clean  Heart,  and  renew  a 
right  Spirit  xuithin  him.     Pfal.     51. 

2.     'Tis  further  obje£led,   "  That  to  argue  from  Z)^'yzWs  fingular  Cafe  unto 
all  Men's,  is  inconclufive  and  will  not  hold  good." 

To  which  I  anfwer.  How  impertinent  and  inconclufive  is  this  ObjecSlion  ?  fince 
we  do  not  argue  barely  or  mcerly  from  this  fingle  Inltance,  but  from  it  in  Con- 
junStion  with  7nany  other  pertinent  Texts  of  Scripture,  alfo  vifible  Fa£ls  and  Expe- 
rience :  So  that  our  Argument  remains  unfliaken,  and  our  Conclufion  ftrong, 
Tnat  ail  the  fallen  Pofterity  of  Adatn  are  (hapen  in  Iniquity  and  conceived  in 
Sin,  born  into  the  World  impure  and  unholy,  and  Children  of  Wrath  :  There- 
upon (landing  in  Need  of  being  wafhed  in  that  purifying  Fountain  of  our  Savi- 
our's mofl:  precious  Blood,  which  is  opened  for  Sin  and  Unclcannefs,  Zech.  13.  I. 
Wherea^  according  to  the  Objector's  Hypothecs  (who  reprefenterfi  the  whole 
fallen  Offspring  of  Adam  to  be  by  their  natural  Birth  as  holy  and  pure,  as  he  was 
before  the  Fall  in  Paradife)  they  do  naturally  ftand  in  no  Need  of  any  fuch 
Wafliing  j  Vv'hich  at  once  flies  in  the  Face  of  GOD's  Wifdom  and  Goodnefs  in 
providing  fuch  a  Fountain,  charging  him  witk  Folly  and  Weaknefs  in  providing 
an  unnccejfary  Thing ;  and  flatly  contradicts  the  plain  Diftin6VioM  made  by  our 
Lord,  where  he  faith  that.  That  which  is  born  of  the  Flefh  is  Flejh,  and  that  which 
is  born  of  the  Spirit  is  Spirit  ;  and  his  felemn  repeated  AfTeverations  of  the  Ne- 
ceffity  of  the  New-Birth,  by  the  Wafhing  of  Regeneration  and  renewing  of  the 
Holy  Ghoft,to  be  pafTcd  upon  all  Manki*hd,in  order'to  make  them  meet  to  enter 
into  theKingdom  of  Heaven  :  while  at  the  fameTime  it  doth  lelTen  &  undervalue 
the  invaluable  Vertue  of  the  Fountain  of  his  moft  precious  Blood  j  the  blefled 
Properties  of  which  is  to  cleanfe  from  all  Sin,  not  only  aSiual  but  alfo  original 
Corruption  ;  a  fad  Remainder  of  which  being  in  the  Regenerate,  they  do  fadly 
bewail,  groan  under,  and  moft  earneftly  long  to  be  delivered  from  :  Which  is 
no  mean  Argument  among  others  of  the  Truth  of  the  Point  I  argue  for.  It  was 
not  only  the  humble  Language  of  holy  Paul,  but  hath  been  and  is  the  Language 
of  all  the  Godly  in  all  Ages  unto  this  Day,  "  For  I  know  that  in  me  (that  is  in 
"  my  Flefli,  my  unrenewed  Part)  dwelleth  no  good  Thing  :  For  to  will  is  pre- 
*'  fent  with  me,  (which  is  the  Language  of  the  new  Man)  but  how  to  perform 
"  that  which  is  good  I  find  not.  For  the  Good  that  I  [regenerate  I)  would,  I 
"  do  not :  But  the  Evil  I  [renczvedl)  would  not,  that  I  (unrenewed!)  do. 
"  Now  if  I  do  that  i  would  not,  it  is  no  more  I  {renewed  I,  which  is  born  of 
*«  GOD,  and  finneth  not)  that  do  it,  but  Sin  that  dwelleth  in  me.  I  find  then 
*'  a  Law  that  when  I  would  do  Good,  Evil  is  prefent  with  me.  For  I  [renewed 
"  I  )  do  delight  in  the  Law  of  GOD  after  the  inward  Man.  But  I  fee  another 
"  Law  in  iny  Members  warring  againft  the  Law  of  my  Mind,  and  bringing  me 
*'    into  Captivity  to  the  Law  of  Sin  which  i*  in  my  Members.     O  wretched 

t'  Man 


Of    ORIGINAL    SIN.  ly 

«  Man  that  I  am,  who  {hall  deliver  me  from  the  B^  d ;  of  this  Death  !  Rom,  7. 
«<  14.  to  the  End."  Now  this  h  ..;/,  cannot  be  the  Language  of  unregeneraie 
Men,  who  are  all  Flefh,  no  Spirit  ;  who  are  fo  far  from  this  mourning  over  Id- 
dwelling  Sin  as  that  they  fm  freely  as  Matter  of  Choice,  and  accordingly  as  little 
value  Jesus  Christ,  whom  the  Godly  do  (o  heartily  thank  GOD  for  as  their 
glorious  Deliverer,  and  unto  whom  there  is  no  Condemnation.  Rom.  7.  24. 
Chap.  8.  I.  No  unregenerate  Man  can  in  Truth  fay  as  Paul  did,  /  delight  in 
the  Law  of  GOD  after  the  inward  Man  ;  for  their  carnal  Minds  are  Enmity 
againft  GOD  as  a  holy  GOD,  it  is  not  fubje<St  to  the  Law  of  GOD,  neither  in- 
deed can  be.  Rom.  8.  7,  8.  I  do  the  more  particularly  mention  thcfe  Things, 
becaufe  I  would  by  the  Way  maintain  this  Truth,  viz.  That  St.  Paul  here  ia 
the  abovefaid  Conflict  doth  declare  what  was  his  own  Experience  after  that  he 
was  regenerated  and  born  again  ;  and  that  he  herein  perfonated  true  Believers 
and  not  unregenerated  Men,  as  Mr.  James  Fo/ler,  Mr.  John  Wefley.,  and  diverfe 
others  do  boldly  alTert.  I  conclude  then  that  there  is  a  Remainder  of  in-dwelling 
Sin  even  in  theRegenerate, original  Corruption  which  is  theRoot  and  Spring  of  all 
the  a£iual  Follies  and  Tranfgreflions  which  they  do  at  any  Time  commit  ;  which 
was  plainly  David's  Cafe,  and  which  he  accordingly  humbly  confefTed  and  be- 
wailed when  he  faid,  "  Behold  I  was  fhapen  in  Iniquity  and  in  Sin  did  my 
Mothe:  conceive  me.'* 

Again  3.  It  is  obje£ted  by  others,  *'  That  David  here  confefled  his  Pa- 
rents Sinfulnefs  in  begetting  and  conceiving  him,  and  not  his  own  natural  Impurity 
as  begotten  and  conceived." 

To  this  I  anfwer,  i.  That  this  is  Defamation  and  nst  Argument^  a  groundlefs 
and  vile  Infmuation  againft  the  Character  of  David's  Parents,  as  tho'  they  were 
Adulterers  and  David?,  Ba/iard :  'Tis  plainly  a  Breach,  of  the  ninth  Command- 
ment, which  abfolutely  forbiddeth  whatfoever  is  prejudicial  to  Truth,  or  injuri- 
ous to  our  own  or  our  Neighbour's  good  Name  ;  fince  their  Chara(5ler  in  holy 
Scripture  doth  ftand  clear  of  any  fuch  Charge,  or  any  Thing  like  it.  To  this  1 
would  add.  That  thi<>  Objedlion  is  plainly  contrary  to  the  Scope  and  Defign  of 
this  Pfalm  and  David's  penning  of  it,  which  was  not  to  accufe  others  but  hinfelf., 
and  accordingly  to  beg  renewing  Grace,  Peace  and  Pardon.  He  did  not  iiuend 
to  charge  upon  his  Mother  an  A(5l  of  Wickednefb  in  conceiving  of  him  ;  No  ; 
but  to  (hew  that  his  original  Pollution  derived  unto  him  with  his  Conception.  So 
much  for  my  iirft  Argument. 

Secondly,  I  may  very  pertinent  to  my  Purpofe  obfcrve,  Tliat  theTruth  I  argue 
for  appears  throughout  every  Branch  of  the  divine  O^conomy  of  Man's  Rc- 
<lemption  and  Salvation,  as  the  joint  Work  of  the  facred  Three  in  One,  the  Fa- 
ther, the  Son,  and  the  HolyGhoft  ;  the  Father's  Election,  the  Son's  Redemption, 
and  the  Holy  Ghoft's  fandifying  Operations. 

D  2  I^  I 


i8.  ■  Of    0  R  I  G  I  N  A  L    S  I  N. 

1.  I  argue  from  GOD  the  Father's  Eledtion thus  ;  All  thofe  who  fhall  be 
adlually  faved  were  chofen  in  Christ  before  the  Foundation  of  the  World,  that 
they  fhoiild  be  holy  in  order  to  make  them  meet  for  Heaven  ;  Therefore  they 
are  naturally  unholy  .-  Infants  are  of  the  Number  of  thefe  Eledl ;  therefore  they 
are  born  in  Sin,  impure  and  unholy  Creatures,  infedted  with  original  Sin  and 
Pollution.     Eph.   I.  4. 

2.  From  GOD  the  Son's  Redemption  I  further  argue,  Thofe  whom  Jesus 
Christ  fo  loved  as  to  give  himfelffor,  \\t  purifies  unto  himfelf;  Infants  are 
fome  of  thofe  whom  Jesus  Christ  fo  loved,  therefore  they  are  naturally  im- 
pure Or  thus,  Christ  loved  his  Church  and  gave  himfelffor  it,  that  he  might 
ian(3:ify  and  cleanfe  it,  and  that  he  might  prefent  it  to  himfelf  a  glorious  Church, 
not  havin2;  Spot  or  Wrinkle  or  any  fuch  Thing,  but  that  it  fhould  be  holy  and 
without  Blemifh  :     Infants  who  are  uncapable  of  com.mitting  actual  Sin, are  Part 

■  o^  that  Church  whom  Christ  thus  loved  and  gave  himfelffor,  therefore  Infants 
are  naturally  impure^  flained  and  hlemiflied  with  original  Corruption. 

All  the  R^edecmed  of  the  Lord,  an  innumerable  Number,  fhall  hereafter  iii 
Heaven  together  fing  a  rapturous  Doxolngy  of  Praife  to  their  dear  Redeemer; 
and  Multitudes,  e^'en  of  fuch  who  died  in  Infancy,  as  Part  of  that  Number,  fhall 
join  in  that  Doxologv,  faying,  "  To  him  that  loved  us  and  wafhed  us  from  our 
*'  Sins  in  his  own  Blood,  and  made  us  Kings  and  Priefh  unto  GOD  and  his  Fa- 
"  ther,  to  him  be  Glory  and  Dominion  for  ever  and  ever,  yi?nen."  Therefore 
all  thofe  Infants  were  naturally  impure,  defiled  w^ith  original  Sin  and  Corruption  ; 
fo  that  thcv  ilood  in  Need  of  fuch  Wafliing  in  order  to  fit  them  to  enter  into  that 
Place  of  perfecl  Purity  and  Glory.     This  is  I  think  felf-evident. 

3.  I  argue  from  the  fanctifying  Operations  of  the  holy  Spirit  thus ;  All  thofe 
whom  GOi)  the  Father  before  the  Foundation  of  the  World  chofe  in  Christ 
his  Son  in  order  to  be  redeemed  by  him  and  faved  with  an  everlafting  Salvation, 
he  chofe  them  thereunto  through  SanSiification  of  the  Spirit,  to  be  regenerated 
and  born  again  by  the  v/afning  of  Regeneration  and  renewing  of  the  HolyGhoft  : 
Infants  who  are  uncapable  of  committing  actual  Sin,  do  ftand  in  Need  of  being 
thus  fandified  and  renewed  in  order  to  compleat  their  Salvation  and  fit  them  for 
Heaven  ;  therefore  they  are  naturally  impure,  conceived  in  Sin  and  fhapen  in  Ini- 
quity. Whereas  by  denying  our  original  Birth-Sin,  this  fanclifying  Work  of 
GOD's  Spirit  is  rendered  quite  needlefs  unto  all  fuch  as  never  committed  a^ual 
Sin.  And  how  fiiocking  does  it  found  to  (liy,  that  our  dear  Babes  do  ffand  in  r.o 
Need  of  being  waihed  in"  the  Fountain  of  our  Saviour's  moft  precious  Blood,  nor 
of  being  fan^itied  by  GOD's  holy  Spirit  ?  Yea  'tis  further  obfervable,  that  by 
denying  the  Do£tri;i'e  of  Orijinal  Sin  and  Depravity,  no  Difference  is  made  be- 
tween the  Conceptions  and  Birth  of  the  holy  Jesus  and  Jdatn's  apoftate  Race, 

I  as  to  the  Point  of  moral  Rectitude.  It  is  to  fay  of  them  what  is  eminently  faid  of 
\  him,  that  holy  Thing  fhall  be  born.  Holy,  harmlefs,  undefil.edj  feperate  from 
'Sinners,  Heb.  7.  2^6.     Which  brings  me  to  obferve. 

Thirdly, 


Of    ORIGINAL    SIM  19, 

Tlnrdiy,    That  another  corroborating   Argument  to  prove   tlie  Dodlrine  of  j 
original  Pollution^  may  be  taken  from  the  Confide  ration  that  our  blefled  Saviour  I 
in  partaking  of  our  human  Nature,  was  conceived  and  born,  not  by  a  natural  \ 
znd  carnal,  hut  fuper-fiatural  GenQv^tion,   even   by  the  ovcrfl:adowing  Power  of 
the  Holy  GhofI:,  wko  fancSlified  the  Virgin's  Womb.     For  if  the  Conceptions 
and  Births  of  fallen  Mankind  by  ordinary  Generation  were  pure,   holy   and   free 
from  the  Taint  of  original  Sin,  furely  that  common  Way  of  Generation  needed 
not  to  have  been  fliunned,  and  a  fuper-natural  one  madcUfe  of  in  the  Conception 
and  Birth  of  the  holy  Jesus  ;  who  confequent  upon,  and  as  the  EfFe<5ls  of  that 
fuper-natural  Conception,  is  by  Way  of  Eminency  called   t/;ai  holy  Thing  that 
fhould  be  born  of  the  Virgin,  and  who  was  called  the  Son  of  GOD. 

It  was  needful  that  he  who  fhouU  fave  others  from  a  State  of  Sin 
and  Corruption  fliouki  be  perfectly  free  from  all  Taint  thereof  himfelf,  even  in 
his  human  Nature,  which  he  aflumed  ;  and  that  it  might  be  io  the  holy  and  wife 
GOD  ordered  that  his  Conception  and  Produdlion  fliould  be  efFedled  in  a  fuper- 
natural  and  extraordinary  Way  :  So  that  we  may  I  think  fairly  conclude  from 
thif-,  in  Conjundtion  with  my  other  Arguments  concerning  all  Jda?n''s  fallen 
Race,  that  t!>ey  are  conceived  in  Sin  and  fhapen  in  Iniquity,  and  born  with  a 
tainted  and  corrupt  Nature,  which  foon  becomes  produdlive  o^  adiual^'m,  which 
oftentimes  buds  forth  before  Children  are  capable  of  learning  Sin  by  Imitation 
and  the  Example  of  others. 

Which,  Fourthly,  Brings  me  to  my  clofing  Argument  on  this  Head,  takt» 
from  evident  Fails  and  Experience,  and  daily  Ohfervation,  in  Conjun6lion  with 
that  Scripture-Evidence  which  I  have  given.  It  is  a  Maxim  taught  by  our  Lord, 
as  founded  on  the  mofl  rational  Grounds,  "  That  the  Nature  of  the  Tree  is 
known  by  its  Fruit  which  it  naturally  bears,  whether  it  be  good  or  evil.'*  Ac- 
cording to  which  Rule  we  may  fitly  determine  concerning  fallen  Mankind,  that 
they  are  all  naturally  impure  and  corrupt,  having  in  them  when  born  into  the 
World  the  very  Seeds  of  Sin,  as  undeniably  appears  from  the  very  firfl  buddings  , 
forth  of  A6lion,  as  well  as  from  the  full  ripe  Fruit  which  fprings  from  within.,/ 
It  is  true  indeed  that  this  Evil  in  Procefs  of  Time  becomes  augmented  by  Imita-  ' 
iion,  but  is  not  originated  thence  ;  but  from  that  Sin  and  Corruption  which  is 
feminally  in  us  when  born  into  the  World,  and  accordingly  buds  forth  in  us, 
while  as  yet  we  are  in  the  Cradle  and  at  the  Breaft,  in  paflionate  Refentments 
and  little  Revenges,  even  before  we  are  capable  of  learning  it  by  Imitation  from 
our  Nurfe's  bad  Counfel  or  Example.  For  the  Truth  of  which  I  appeal  unto 
undeniable  Fa£is  and  daily  Ohfervation  ;  yea  I  appeal  unto  every  obfervant  Perfon 
for  the  Truth  of  what  I  fay.  And  would  hence  freely  afk  them,  What  are  the 
firft  Buddings  forth  ixoTi\v]\t\\m  ihzX.  commonly  znd  generally  appear  in  the  Sons 
and  Daughters  of  Men,  as  they  fpring  up  from  a  State  of  Infancy  and  onwards 
unto  riper  Years  ?  Is  it  that  which  is  good  and  holy,  or  that  which  is  fmfuUnd. 
evil  P  Here  I  appeal  not  only  to  your  Reafon,  but  to  your  Senfcs  alfo,  which 
Xurely  no  Perfoft  in  their  Senfes  will  deny,  meerly  becaufe  they  are  not  willing  to   ' 

part 


20  Of    ORIGINAL    SIN, 

part  with  a  darling  and  favourite  Opinion.  If  otherwife,  let  them  never  iiisre 
blame  the  Roman  CathoUcks  for  their  rigid  Adherence  unto  their  beloved  Du(flrine 
of  Tranfubftantiation,  contrary  to  the  cleareft  Evidence  of  Senfe  and  Reafon  to- 
gether. 

But  I  befeech  you  my  Opponents  to  attend  unto  my  Reafoning,  and  to  hearken 
to  the  Pleadings  of  my  Lips,  whilft  I  argue  from  undeniable  Fadls.     An  Argu- 
ment that  is  not  eafiiy  twifted  and  perverted,  as  a  Text  of  Scripture  is  by  an  art- 
ful Orator  to  the  Amufement  of  the  unwary.     And  truly  for  any  to  perfift  in  the 
Denial  of  the  Dodtrine  of  Original  Shi  and  Pollution  in  the  very  Face  of  fo  many 
vifible  FaSfs  ah  over  the  Worlds  which  has  made  the  whole  Creation  to  groan  from 
the  Time  of  GOD's  pronouncing  the  Curfe  even  until  now,  is  not  only  to  con- 
tradift  the  facred  Oracles,  but  alfo  to  offer  Violence  to  their  own  Senfes  by  a 
wilful  (hutting  theirEyes  againft  fo  glaring  aLight ;  yea, and  to  offer  anAffront  to 
the  common  Senfes  and  Ohfervation  of  all  Mankind.     '*  I  fpeak  as  unto  wife  Men, 
judge  ye  what  I  fay."     If  there  be  no  fuchThing  as  original  Corruption  or  Seeds 
of  Sin  in  our  Natures  when  born  into  the  World,  but  if  on  the  contrary   we 
were  conceived  in  a  State  of  Purity.,  and  born   into   the  World  pure  and  holy 
Creatures,  (as  fome  confidently  do  aiErm)  How  comes  it  to  pafs  that  the   \txy 
firft  Fruits  of  Speech  and  A6lion  in  Children  are  in  a  very  common  and  general 
Way  fo  v-ery  oppofite  unto  Purity  and  Piety  ?     And  why  is  it  not  natural  for  them 
to  be  in  Speech  and  A6tion  holy  and  religious  ?     If  the  Heart  and   Mind  were 
naturally  pure,  if  the  Root,  the  inward  Difpofitlon  of  the  Soul  be  naturally  holy, 
how  comes  it  to  pafs  that  the  very  firft  Fruits   of  Speech  and   Adlion  do  in  fo 
COMMON  and  general  a  Manner  iojirongly  favour  oixSx^ contrary.,  viz.  Lying, 
Shuffling,  excufing  and  covering  their  Sin  like  Adam.,  by  putting  it  off  to  ano- 
ther,  with   Envy,   Anger,   hz   ?       Why   then   alfo   do    we    with    Mankind 
in  co?nmon^  naturally  from  our  young  and  tender  Age  upwards, ftand  inNeed  of  fo 
much  Cultivation,  by  Checks  and  Reftraints,  by  the  Rod  of  Difcipline  and  Cor- 
jedlion,  and  the  Word  of  Inftrudion,  in  order  to  fupprefs  the  evil  Weeds  of 
Sin,  and  to  caufe  the  Fruits  of  Piety  to  appear  ?     *'  Foolifhnefs  is  bound  in  the 
Heart  of  a  Child,  but  the  Rod  of  Corrcdion  fhall  drive  it  from  him  :    He  that 
fpareth  his  Rod,  hateth  his  Son  ;  but  he  that  loveth  him  chafteneth  him   be- 
times."    Prov.   13.   24.    Chap.  22.   15.     If  Mankind  were  naturally  holy 
and     pure,    free    from   the    Taints    of    Sin,    then  by    juft    Confequence    it 
would  be  natural  as  they  fprang  up  to  ad  holily  without  any  Need  of  fuch  Culti- 
vation.    The  Argument  is  plain.     Becaufe  to  perform  what  is  natural  to  be  and 
do  is  eafily  done  without  any  Pains  ufed  in  order  to  effed  it,  even  as  'tis  natural 
for  IVater  to  defend  and  Fire  to  afcend.     If  therefore  you  would  turn  thefe  their 
Courfes,  no  fmall  Pains  muft  be  ufed  in  order  to  effed  it ;  becaufe  it  is  to  make 
them  ad  contrary  to  what  is  natural  for  them  to  do.     Alas  I  fallen  Man  need  not. 
I  to  be  taught  to  fin,  or  any  the  leaft  Meafures  be  taken  in  order  to  make  him  ad 
foolifhly,  becaufe  it  is  natural  iov  hira  to  do  fo  :    Yea  as  riatural  as  it  is  for  the 
Earth  which  was  curfed  for  his  Sake,  to  bring  forthfl inking  poifenous  JFeeds^  Briars 
and  Thorns  i  whereas  in  order  to  make  it  bring  forth  Corn  it  muft  be  cultivated  j 

thefe 


Of    ORIGINAL    SI  IT.  zi 

thefe  Briars  and  Thorns  muft  be  cut  down,  and  the  Growth  of  them  continually  ■ 
fupprefled  ;  theGround  muft  be  alfo  fenced  in,  and  the  Corn  as  it  doth  not  grow 
naturally  in  the  Ground,  any  more  than  Holinefs  in  Man,  muft  be  planted  and 
carefully  tended  :  Even  fo  the  Heart  of  Man  muft  be  changed  and  the  Grace  of 
GOD  implanted  there  by  a  regenerating  Work  of  the  holy  Spirit  of  GOD,  be- 
fore he  either  will  or  can  bring  forth  the  Fruits  of  Holinefs.  And  to  the  End 
he  may  abound  therein,  he  ftands  in  Need  of  a  frefii  and  perpetual  Supply  of  divine 
Grace  from  above.  And  'tis  his  Duty  to  be  continually  watching  againft  the 
evil  Weeds  of  his  remaining  Corruptions,  and  through  the  Spirit  to  mortify,  fup- 
prefs  and  keep  under  the  fame.  I  fay  again,  that  Man,  fallen  Man,  need  not  to 
be  taught  to  lln,  becaufe  it  is  natural  for  him  to  do  fo  :  But  he  needs  Line  upon 
Line,  and  Precept  upon  Precept,  yea  Arguments  taken  from  the  mojl  powerful 
Topicks^  even  the  glorious  Rewards,  and  mojl  terrible  PuniJJmients  of  another  World 
in  a  State  of  Eternity,'m  order  to  reftrain  him  from  running  on  in  aCourfe  of  Sin, 
and  to  excite  him  to  the  chearful  Practice  of  that  which  is  good.  And  how  often 
is  all  this  feen  to  fail,  even  altho'  ufliered  in  with  the  Learning  of  Paul  and  Elo- 
quence of  Apollos,  difplaying  Sin  in  its  raoft  odious  Nature,  together  with  its  moft 
direful  Wages,  Death  Eternal  ?  And  on  the  other  Hand  prefenting  Holinefs 
in  its  moft  attraSling  Beauty,  lovely  Afpe£l,  and  alluring  Charms, 

All  which  doth  ftrongly  argue  the  great  Corruption  of  Men's  Natures  by  Sin, 
and  that  they  zrefar,  y  try  far  from  being  naturally  holy  znd  pure.  Hence  it  is 
that  tho'  Paul  doth  plant  and  Jpollos  water  the  Plants,  all  proves  fruitlefs  unlefe 
GOD  gives  the  Increafe.  Hence  it  is,  that  in  order  to  our  becoming  truly 
evarrgelically  holy  and  meet  for  Heaven,  we  do  all  ftand  in  Need  of  having  fo 
great  a  Change  pafled  on  us,  as  to  be  born  again  of  the  Spirit  of  GOD  from 
above.  It  is  certainly  the  Duty  of  every  Parent  both  by  good  Inftrudion  and 
Example,  early  and  ajftduoujly  to  inculcate  on  their  Children's  Minds  the  Princi- 
ples of  Piety.  Neverthelefs,  except  GOD  gives  the  Increafe  by  fan(5lifying 
their  Hearts,  the  Parents  Attempts  do  prove  fruitlefs,  as  both  Scripture  and 
Fadls  do  abundantly  declare  ;  which  is  an  undeniable  Argument  of  the  natural 
Corruption  of  Men's  Hearts,  and  that  ftrong  Biafs  there  is  in  them  to  fin. 
Doth  not  common  and  the  moft  glaring  Fa^s  declare  that  Mankind  are  natu- 
rally prone  to  Evil,  even  as  it  is  natural  for  the  Ground  (accurfed  for  Man's  Sin) 
to  bring  forth  evil  Weeds  without  any  Cultivation  ?  (as  I  before  obfcrved) 
And  when  we  do  behold  them  putting  themfelvcs  forth  in  the  Spring,  do  we  not  / 
naturally  cqnclude  them  to  have  fprung  from  a  Seed  or  Root  of  the  fame  Nature  ' 
with  themfelvesj  which  before  lay  latent  in  the  Ground  undifcerned  ?  If  all 
Mankind  were  born  into  the  World  pure  and  holy  Creatures,  free  from  the 
Seeds  of  Sin,  I  cannot  poflibly  fee  aReafon  wherefore  the  common  firft  Buddings 
of  every  one's  Adions  fliould  not  be  naturally  and  commonly  as  holy  and  pure,  as 
we  do  now  fee  them  to  be  x\\z  dire£l  contrary  of  all  this.  It  is  true  indeed  that 
Sin  doth  a^'^zax  fooner  %iyranker  m  fome  than  in  o//wj  ^  neverthelefs  it  remains 
true  of  AdanCs  fallen  Race  in  general,  that  they  are  naturally  corrupted  and  de- 
praved with  Sip,  the  Taint  and  Infedion  of  original  Sin.     <«  That  which  is  born 


I 


22  Of    0  R  I  G  I  N  A  L    S  IN. 

of  the  Flefh  is  Flefli,  and  not  Spirit"  ;  the  Nature  of  the  Tree  is  known  bj 
the  Fruit  it  bears  ;  and  according  to  my  Text,  we  are  by  Nature  Children  of 
JFrath  even  as  oihert. 

And  now  to  wind  up  all  and  conclude  ;  What  remains  but  that  we  do  all  rea- 
dily embrace  thisDocirine  as  true,  and  labour  to  be  fuitably  afFecSled  with  a  hum- 
ble Seme  of  it :  And  v/hen  you  have  laid  all  my  Arguments  together,  take  Heed 
of  rejedling  a  Truth  thus  attefted,by  forming  Difficulties  in  your  Mind,  qucfti- 
oning  and  doubting,  How  can  thefe  Things  he?  But  ferioufly  bear  in  A'lind  that 
theQiiery  here  is  not.  Whether  we  can  conceive/;5w  this  can  be  ?  but  whether  the 
Matter  of  Fa  ft  be  true  P  That  is  is  really  fo  hath  been  proved  from  both  Scrip- 
ture and  Experience.  It  is  therefore  mofl:  unreafonahle  to  deny  a  Truth  thus 
cttefled,  and  all  meerly  becaufe  our  Eyes  are  too  weak  to  difcern  how  this  can  be. 
According  unto  fych  Meafures  of  judging  of  Truths,  many  Things  both  in  «<t- 
lural  Religion  zr\ii  Things  of  Nature,  altho' moll  obvious  as  to  their  P'a6ls,  will 
fall  under  the  fa?p.e  Condemnation  with  the  Point  in  Hand,  iince  a  full  underftand- 
ing  of  their  Modus  is  equally  unaccountable  and  difficult.  TheScripturey^/V/^  it,  and 
we  fee  the  Thing  that  it  is  fo,  which  ought  in  all  good  Reafon  to  fatisfy  us.  The 
Words  of  the  infpired  wife  Man  deferves  Confideration  here.  Eccl.  1 1.  5. 
"  As  thou  knowefc  not  what  is  the  Way  of  the  Spirit,  nor  how  the  Bones  do 
grow  in  the  Womb  of  her  that  is  v/ith  Child  :  Even  fo  thou  knoweft  not  the 
Works  of  GOD  who  maketh  all."  Now  I  would  hence  afk,  Can  any  Man 
tell  hoiu  the  Bones  do  grow  in  the  Womb  of  her  that  is  with  Child  ?  And  v.'he- 
ther  becaufe  he  cannot, he  will  hence  venture  to  deny  thei'is^,  faying, they  do  not 
grow  there,  there  is  no  fuch  I'hing  ?  And  whether  he  hath  not  as  much  Rea- 
fon to  deny  this,  as  that  of  our  being  conceived  in  Sin  and  fhapen  in  Iniquity  i 
fmce  as  their  Facets  are  equally  vifible,  fo  their  Modus  are  equally  infuperably  diffi- 
cult F  The  Argument  is  plain  and  the  Reafoning  juft.  Who,  (even  amongft 
cur //«rtr^  Objectors  and  prof ound  Ke^foners)  C2in  fully  account  for  the  very  re- 
markable Impreffions  that  aje  made  upon  the  unborn  Child  by  the  longing  Ima- 
ginations of  its  Mother  ?  And  yet  who  thence  pretends  to  deny  the  Fa^, 
to  wit,  becaufe  they  cannot  conceive  how  it  can  be  ?  No  lefs  unreafonahle  and 
abfurd  then  is  it  to  deny  the  Dodlrine  of  Original  Sin  and  Corruption,  becauf«  of 
fome  Difficulties  that  do  clog  our  Thoughts  in  conceiving  the  Manner  how  it  is 
conveyed,  fmce  the  Thing  it  f elf  is  what  we  find  verified  by  the  Tcftimony  of  the 
divine  Oracles,  by  our  own  feeling  Experience,  and  by  our  beholding  m  fad  Effefts 
in  others.  I  fay  how  unreafonahle  a  Thing  is  it  notwithftandingall  this  to  rejedt 
the  Do£lrirte  with  captious  Interrogatories,  "  How  can  thefe  Things  be"?  Such 
Objedions,  as  one  obferves,  do  fpring  out  of  equal  Ignorance  and  Pride,  and 
borraw  all  their  Force  from  no  wifer  or  jnodejler  a  Suppofition  than  that  of  a 
Man's  Omnifciency  ;  yet  as  wild  and  extravagant  aPrinciple  as  it  is,  the  Extent 
of  it  reacheth  very  far,  and  it  ferveth  the  depraved  Sons  of  Adam  againft  all  the 
Dodrines  that  they  are  not  willing  fhould  be  true.  It  is  the  fole  Bafis  on  which 
Infidelity  is  built,  and  a  molt  proper  Foundation  indeed  for  fuch  a  Superftru6lure. 
Thus  thefeMen  before  they  are  awarcjdo  confirm  theTruth  inQueftion  by  fo  un- 

reafonabljr 


Of    0  R  I  G  I  N  A  L    S  I  N.  23 

reaibnably  oppofing  of  it ;  by  this  Means  difcovering  themfelves  to  be  very  appa- 
rent Monuments  of  fallen  human  Nature."     And  here  I  cannot  but  add,   by 
obfervinghow  unreafonably  thofe  Perfons  do  act,  who  in  determining  concerning 
divine  Matters  do  pay  a  greater  Deference  unto  their  own  narrow  Conceptions 
than  unto  ih^t  plain  d.nd  pojitive  Declarations  of  holy  Scripture,  choofnig  ratlier  to 
err  on  the  right  Hand  than  on  the  /eft  ;     They  will  choofe  rather  to  deny  aScrip- 
ture-Propofition  to  be  true,  than  confefs  their  Ignorance,   making  their  narrow 
Minds  the  Judge  of  all  Things  :     They  peremptorily  determine,   that  fuch  ajid 
fuch  Things  cannst  be  true,  bccaufe  they  cannot  underfland  hatu  they  can  be  true. 
Prodigious  Inference  !     Thefe  are  the  unreafcuable  Proceedings  of  fuch  v/ho  pro- 
fcfs  to  make  Reafon  the  fovcreign  Rule  of  Faith,  inftead  of  making  it  in  a  fi/b~ 
ordinate  Manner  fubfervient  thereunto.     Hence  pertinent  are  the  Dcclaratioiis 
of  the  Rev.  Dr.  Bates,  who  wifely  obferves,   "  That  'tis  a  prudent  Foundation  ; 
*'  of  judging  of  Things  attended  with  Difficulties,   to   compare  the  Difficulties 
*«  and  to  determine  our  Judgment  for  that  which  has  kajh     Now  'tis  certainly 
*«  much  more  fuitable  to  the  reafonable  Mind  to  acknowledge  that  Things  ma/ 
*'  be  true  which  we  are  not  able  to  conceive  and  comprehend,  than   to  deny 
"  the  natural  and  proper  Senfe  of  many   clear  and  exprefs  Texts  of  Scripture 
"   that  declare   thofc  Things  ;  and    by   this   we  may  judge  of  the  Glofles  of 
"   S'dciniis  znd  his  Follswers,  who  without  Reverence  of  the  Majefly  of  GOD, 
"•'  and  the  Sincerity  of  his  Word,  rack  the  Scriptures  to  make  them  fpeak  what 
"  tiicy  do  not,  and  uk  all  Arts  to  filence  them  in  what  the/  do  reveal.  Unhappv 
"  Men  I  that  aftccl  to  be  efleemed  ingenious  and  fubtil  to  the  extream  Hazard 
"   of  their  own  Salvation,     How  much  fafer  and  more  eafy  is  it  to   believe  the 
^'   plain  Senfe  of  the  Scriptures,  than  the  Turns  and  Shifts  that  are  invented  tor 
«'  -elude,  it,  and  extricate  heretical  Perfons  out  of  the  Difficuhies  that  attend  theic 
'<*   Opinions".''     In  a  Word,  ahho' ever  fo  many  Objections  lliould  be  raifed 
againft  this  Truth,  this  Doctrine  of  Qrigijial  Sin,   they   muft  all  fall  under  the- 
unconquerable  Evidence  that  Jbines  in  my  Text ;  And  were  by.  Nature  Children  of 
iVrath  even  as  others. 

Bat  after  all  that  has  been  faiJ  in  Proof  of  this  Point,  fince  it  is  fo  pref^nant 
with  pja6tical  Inftru<ftions,  let  us  all  receive  it  not  as  a  Point  of  meer  Speculation^ 
but  as  calculated  to  promote  praclical  Godlincfs.     Particularly, 

I.  Let  a  Senfe  of  it  fcrve  to  make  us  very  bumble  and  low  in-  our  own  Eyes, 
to  abhor  our  fclves  and  repent  in  Duft  and  Afhcs,  deeply  and  fadly  lamenting; 
the  Lofs  of  our  original  Virgin-Purity,  fliying,  "  How  is  our  Beauty  lolt,  and" 
we  become  Lepers  from  our  Mother's  VVomb,  over-run  with  that  loathfomef 
Difeafe  the  Leprofy  of  Sin  ;  O  unclean  !  unclean  !  Our  whole  Head  is  lick, 
and  our  whole  Heart  faint ;  from  the  Soles  of  our  Feet  unto  tbc  very  Crowns, 
of  our  Heads  there  is  nothing  but  Wounds  and  Bruifes,  and  putrifying  Sores  \ 
How  are  the  Mighty  fallen  !  How  is  the  Gold  become  dim  and  the  moft  hne 
Gold  changed  !  For  we  are  all  as  an  unclcanThing,&;  all  ourRighteoufnefl'es  are 
as  filthy  Rags.  The  Crgwa  is  (dlkn  from  our  Head  i  Wo  bg  unto  us  that  we 
have  finned"  !  E  2.  Lat 


24  Of    ORIGINAL    SIN. 

1.  Let  this  teach  us  not  only  to  be  hu?nble^  but  alfo  watchful  over  our  cor- 
rupt Natures,  and  againft  the  Tetiipter's  Wiles,  that  we  fall  not  into  Tempta- 
tion, and  fo  our  Corruptions  within  us  break  forth  into  manifold  a(5lual  Sins,  to 
GOD's  Diihonour,  the  Reproach  of  our  holy  Profeflion,  and  to  the  wounding  of 
our  own  Comciences. 

3.  Let  us  diligently  ftudy  the  great  Duty  of  Mortification,  labouring  through 
the  Spirit  to  mortify  the  Deeds  of  this  Body  of  Sin  and  Death.  Let  us  groan 
under  it,  and  ardently  long  to  be  delivered  from  it. 

Let  Believers  groan  earneftly  after  their  diiTolving  Hour,  fmce  they  cannot 
expe6l  a  perfe6l  Freedom  from  this  fpreading  Contagion  until  then  :  Like  unto 
the  leprous  Houfe  that  could  not  be  rid  of  the  fretting  Leprofy  until  the  Walls 
thereof  were  broken  down,  Levit.  14.  O  ho^  infaiiably  fhould  all  thofe  who 
g|oan  under  this  Burden,  defire  and  breathe  after  the  Approach  of  that  happy 
Change  that  fhall  deliver  them  therefrom,  once  for  all,  even  for  evermore  ;  and 
perfe61:  their  Holinefs  now  begun,  caufing  their  Feet  to  ftand  in  the  heavenly 
Jerufalem,  amongft  the  Spirits  of  jull  Men  made  perfedl,  with  whom  they  fliaii 
chearfully  fing  to  the  Praiie  of  their  great  Phyfician,  Lord  and  Saviour,  "  To 
him  that  hath  loved  us  and  wafhed  us  from  our  Sins  in  his  own  Blood,  and  made 
us  Kings  and  Priefts  unto  GOD,  his  and  our  Father,  to  him  be  Glory  for 
ever.     Jmen,"  Hence, 

4.  This  fhould  abundantly  raife  our  admiring  Apprehenfions  of  the  Wifdom 
and  Grace  of  GOD  manifefted  in  the  Provifion  of  fo  glorious  a  Fountain, 
opened  for  Sin  and  for  Uncleannefs,  as  a  crucified  Jefus  is.  A  Fountain  as  clear 
as  Chryftal,  proceeding  from  the  Throne  of  GOD  and  of  the  Lamb  :  A  Foun- 
tain full  of  S oul- clean fmg,  healing  Vertues  ;  *'  for  the  Blood  of  Jesus  Christ, 
GOD's  Son,  cleanfe.th  us  from  all  Sin,"  both  original  ^nd  a(^ual  Sin,  the  Guilt 
and  Pollution  thereof.  O  blefied  Fountain  !  full,  overflowing,  and  never  fading. 
Lord,  what  is  Man  that  thou  fhouldft  be  thus  mindful  of  him  !  Man  that  is  a 
Worm  !  and  the  Son  of  Man  that  is  a  Worm  !  Blefs  the  Lord,  O  our  Souls, 
who  healeth  all  our  Difeafes  !  O  moft  glorious  Father,  how  wonderful  is  this 
thy  Condefcenfion  !  How  rich  is  this  thy  Love  unto  us  miferable  Sinners  ! 
Moft  blefled  Son  of  GOD,  our  deareft  Redeemer,  how  rich  is  thy  condefcending 
Grace  in  giving  thy  felf  for  us  an  apojlate  leprous  Race  of  Men,^  that  thou 
mighteft  wafti  and  heal  our  difeafed  polluted  Souls  in  thy  moil:  precious  Blood  ! 
That  thou  fhouldft  cloath  our  poor  naked  Souls  with  the  royal  Robe  of  thy 
Righteoufnefs  !  That  thou  ftiouldft  fo  -love  us  when  lovelefs,  wallowing  in  our 
Blood  and  he]plefs,fo  as  to  give  thy  felf  for  us  anOft'ering  h  a  Sacrifice  untoGOD 
for  a  fwcet-fmelling  Saviour  !  Well  might  thy  holy  Apoftle  fay,  that  unto  him 
that  believeth  thou  art  precious !  and  thy  Spoufe  fo  chearfully  declare  that  thou 
art  altogether  lovely  !  O  thou  art  the  chiefeft  among  ten  Thoufands,  fairer 
than  the  Sons  of  Men  !  Grace  is  poured  out  into  thy  Lips  !  And  O  when  wilt 
thou  fo  efFeaually  fanaify  and  open  our  Mouths,  that  our  Lips  fliall  piaife  thee 

for 


Of    ORIGINAL    SIN.  25 

for  evermore  !  O  Holy  Ghoft,  the  San<ftiner  proceeding  from  the  Father  and 
the  Son,  who  takeft  of  the  Things  of  Christ  and  fhews  them  unto  us  ;  that 
cffc^lually  applies  the  healing,  cleanfing  Virtue  of  the  Redeemer's  Blood  unto 
our  polluted^  difeafccl  Souls  j  that  convinccth  us  of  Sin,  of  Righteoufnefs,  and  of 
Judgment,  and  at  length  raaketh  us  mcc'  for  the  heavenly  Manfions  ;  what 
Thanks  do  we  owe  unto  thee  for  this  thy  Love  !  We  will  chearfully  remember 
thy  Love,  O  moft  holy  Spirit,  and  praife  thy  Name.     Rom.   15.  30.^ 

O  blefled  and  glorious  Trinity,  the  Father,  the  Son,  and  the  Holy  Ghofl-, 
three  Perfons  but  one  GOD,  be  all  Glory  and  Majefty,  Dominion  and  Praife, 
710W,  henceforth  and  for  ever.     Amen, 

5.  Is  it  {o  as  we  have  ^^tn^  that  we  are  all  of  us  by  Nature  Children  of 
^Vrath,  polluted  and  defiled  with  Original  Sin  and  Corruption,  and  fo  not  only 
cl)f:ox!cus  to  \he  Stroke  of  GOD's  Sin-avenging  Hand,  but  alfo  ut^meet  for  the 
Kingdom  of  Heaven  ?  Then  let  all  unregenerate  Men  and  Women  fear  and 
tremble  before  that  pure  and  holy,  that  great  and  dreadful  GOD,  in  whofe  Sight 
they  ftand  as  Sinners,  Violaters  of  his  moft  righteous  Law,  and  under  the  Curfe 
thereof.  Awake  then  Sinners,  awake  out  of  your  deep  Sleep  &  deluding  Dreams  : 
See,  fee,  and  confider  betimes  and  without  Delay,  the  Need  ye  do  ftand  in  of  a 
Saviour  and  Surety  to  ftand  in  your  Law-Place,  in  order  to  fulfil  GOD's  holy 
Law  which  you  have  broken,  and  to  fufFer  the  Penalties  thereof  in  your  Stead, 
in  order  to  fatlsfy  GOD's  offended  Juftice,  and  fo  to  ward  off  the  direful  Stroke 
of  its  two-edged  Sword  from  cutting  you  afunder  and  fending  you  down  to  Hell 
to  tlw  dreadful  burning  Lake,  to  be  tormented  by  and  to  dwell  with  Devils  in 
the  Blacknefs  of  Darknefs  for  evermore.  O  fhocking  Thought  !  O  ftartling 
Confideration  !  Behold  how  fearful  a  Thing  it  is  to  fall  into  the  Hands  of  the 
living  GOD  I  Be  convinced  then,  O  unregenerate  Man  !  O  unregenerate 
Woman  !  of  Sin,  of  Right eoufnejs,  and  of  Judgment.  Firji,  Be  thou  convinced 
of  Sin,  both  original  and  aSiual,  fo  as  heartily  and  after  a  godly  Sort  to  bewail 
the  fame  fpeedily,  haftening  unto  that  Fountain  that  is  opened  for  Sin  and  for 
Uncleannefs.  Cry  earneftly  and  inceffantly  unto  GOD  that  he  may  be  pleafcd 
to  caufe  thee  experimentally  to  know  that  the  Blood  of  Jesus  Christ  his  Son 
cleanfeth  from  all  Sin.      Secoridly,  Be  convinced  of  Righteoufnefs. 

(i.)  Be  convinced  not  only  of  thy  Want  of  original  Righteoufnefs,  but  alfo 
of  the  Infufficiency  of  the  heft  perfonal  Righteoufnefs  of  the  Law  of  Works  to 
juftify  thee  and  render  thee  acceptable  in  GOD's  Sight.  *'  For  by  the  Deeds 
of  the  Law  fhall  no  Flefh  be  thus  juftified  ;  for  by  the  Law  of  Works  is  the 
Knowledge  of  Sin  :  Befides  if  a  juftifying  Righteoufnefs  came  by  the  Law,  then 
Christ  died  in  vain."  This  GOD  taught  Adam  after  his  woful  Fall,  by  driv- 
ing him  out  of  Paradife,  and  placing  at  the  Entrance  Chcrubims  and  a  flaming 
Sword  which  turned  every  Way  to  keep  the  Way  of  the  Tree  of  Life,  of  which 
Adam  was  granted  freely  to  eat,  whilft  he  flood  in  his  Obedience ;  that  Tree  then 
ftaiiding  as  a  furc  Pledge  of  Life  from  GOD  unto  him  and  his,     But  now  being 

E  2  fallen 


35-  Of    ORIGINAL    SIN. 

fallen  into  Sia  by  a  Breach  of  the  Covenant,  he  is  cut  ofFfrom  all  Hopes  here- 
after for  ever  of  obtaining  Life  and  Salvation  by  that  Covenant.  For,  mark, 
the  flaming  Sword  is  faid  to  turn  every  Way,  t^c.  by  which  alfo  I  do  conceive 
is  implied  tliat  Man,  tho'  fallen,  is  very  apt  under  Conviclions  of  Sin,  to  fly 
unto  a  broken  Covenant  of  Works  for  Relief:  This  is  confirmed  by  Experience, 
and  very  fad  Experience  too,  becaufe  this  brings  z  Cur fe  umo  hlo-n  rnjiead  cl 
a  BleiJinz.  *'  for  as  manv  as  arc  of  the  Works  of  the  Lav/  are  under  the  Curfe." 
Gal.  3.  10.  'Lis  therefore  I  lay  a  very  dangerous  Thing  (of  which  I  would 
have  all  convinced  Sinners  carefully  beware)  for  Men  under  Convictions  of  Sin, 
inftead  of  going  <?«/  of  thernfelves  unto  Jesus  Christ,  as  poor,  wretched  and 
undone  Creatures,  they  run  to  the  doing  of  this  and  ihat^  ^ifti^^g  therein^  or  elfe 
m?.kc  unto  thcmfelves  a  Linfey-tvoolfy  Rightcoufnef-;,  confiiting  partly  of  their 
vvun  Wurks,  znd  partly  tlie  Doings  of  CHRIST.  This  is  no  better  than  to  feck 
their  own  utter  Undoing,  feeking  jufliiication  as  it  were  by  the  Works  of  the 
Law.  Wherefore, 

(2.)  Be  convinced  of  the  all-fulHcient  Righteoufnefs  of  Jesus  Christ  the 
fecond  Adam^  to  juftify  thee  in  the  Sight  of  GOD,  adhering  thereunto  and  wholly 
relying  thereupon  unto  that  End,  working/J'siw  Life,  notfor  Life. 

(3.)  Labour  to  be  convinced  as  of  the  abfolute  Neceility  of  this  Righteouf- 
nefs of  Jufliiication  to  render  thee  acceptable  in  GOD's  S^ht  ;  fo  alfo  of  the 
Neceflity  of  aRighteouihefsof  Sanctification  from  thcSpirit  of  CHRiST,tofan6tify 
thee  &  make  thee  meet  for  theEnjoyment  of  GOD  in  a  State  of  perfeCl:  Purity  and 
Glory.  *'  P^or  except  a  Man  be  born  again  he  cannot  enter  into  the  Kingdom 
of  Heaven  :  Without  Holinefs  no  Man  (hall  fee  the  Lord."  There  mufl  be  a 
Chant^e  both  of  Heart  and  Life  ;  *'  a  Repentance  from  dead  Works  to  ferve 
the  living  GOD." 

(4.)  Be  convinced  that  there  is  a  Day  of  Judgment  coming,  when  every  one 
who  Ihall  then  be  found  deftitute  oi  fuch  a  Righteoufnefs  as  I  have  been  fpeaking 
of,  fhall  be  caft  into  the  Lake  that  burneth  with  Fire  and  Brimftone  ;  and  the 
Smoke  of  their  lorment  afcendeth  up  for  ever  and  ever. 

■■•1   i.r: 

t  Finally^  Let  us  be  all  excited  to  ufe  all  Diligence  in  the  Ufe  of  ail  the  Means 
pf  Grace  and  Sanclification  ;  and  to  get  wrought  in  us  an  earnefl  longing  after 
a  State  oi  fnUfs  PerfcSiion  and  Glory  ;  where  all  Sin  both  original  and  a^ual, 
foge.her  with  their  long  Train  of  Evils,  Sorrows  and  Deaths,  (hall  for  ever  ecnfe, 
and  wiie.e  it  will  beno  fmall  Branch  ofeur  Felicity  to  be  freed  from  the  Taint 
and  Aflaulcs  of  original^  indivcUing  Sin,  being  made  perfect  in  Holinefs  :  when 
we  fliall  fweetlv  converfe  v/ith  GOD  our  F.edeeruer  Face  to  Face  without  a  Glafs 
betwfcn,  and  be  made  experimentally  to  know  that  in  his  Prcfence  there  is  a 
Fuinefs  of  unfpeakable  Joy,  and  that  at  his  right  Hand  are  Plcafures  for  evermore. 
Which  GOD  of  his  infinite  Mercy  grant  for  his  dear  Son's  Sake,  J/nen  and 

Of 


f    27    ) 


0{  Predeftination  and  EleSiion. 

Seventeenth  Article  of  the  Church  oi  England^  by 

Law  eftabhfhed. 


'TrxR.EDESTINATION^o  Life  is  the  everlafling  PurpofeofGOD.where-. 

m^  by  (Jbefore  the  Foundations  of  the  IVorldivere  laid)  he  hath  confiantly 
Jl[  decreed  by  his  Counfel^  fccret  to  us^  to  deliver  from  Curfe  and  Dam- 
nation thofe  whom  he  hath  chofen  tn  CHRIST  out  of  Mankind^  and 
to  bring  them  by  CHRIST  to  everlafting  Salvation^  as  Veffels  made  to 
Honour.  U'herefore  they  which  be  endued  ivith  fo  c>:ceUent  a  Benefit  of 
GOD^  be  called  according  to  COD^s  Purpofe  by  bis  Spirit  "ujorking  in  due 
Seafon :  They  through  Grace  obey  the  Calling  :  They  be  juftified  freely  : 
They  be  made  Sons  of  GOD  by  Adoption :  They  be  made  like  the  Image  of 
his  only- begotten  Son  JESUS  CHRIST :  They  walk  religioufly  in  good 
Works^  and  at  length  by  GOD's  Mercy  they  attain  to  everlafting  Felicity. 

As  the  godly  Conftderation  of  Predeftination  and  our  Ekcficn  in  CHRIST 
is  full  of  fweet^  pleafant  and  iiufpeakable  Comfort  to  godly  Perfons,  and 
fuch  as  feel  in  themfelves  the  working  of  tbe  Spirit  of  CHRIST^  mortifying 
the  Works  of  the  FlefJj^  and  their  earthly  Members^  and  drawing  up  their 
Mind  to  high  and  heavenly  Things^  as  well  becaufe  it  doth  greatly  efiablifh 
and  confirm  their  Faith  of  eternal  Salvation  to  be  enjoyed  through  CHRIST, 
as  becaufe  it  doth  fervently  kindle  their  Lcve  tozvards  GOD  :  So  for  curi- 
ous and  carnal  Perfons^  lacking  the  Spirit  of  CHRIST.,  to  have  continually  _ 
before  their  F.yes  the  Sentence  of  GOD's  Predejiination,  is  a  mojl  dangerous 
Downfall,  whereby  the  Devil  doth  thrufl  them  either  into  Dcfperation,  or 
into  IVretchlefnefs  of  mojt  unclean  living,  no  lefs  perilous  than  Defperation. 

Furthermore,  we  muft  receive  GOD's  Promifes  in  fuch  wife  as  they  be 

generally  fet  forth  to  us  in  holy ,  Scripture  :  And  in  our  Doings^  that  Will  of 

GOD  is  to  be  followed  which  we  have  exprefly  declared  imto  us  in  the  Word 

of  GOD, 

CHAP. 


28  Of  Predestination  and  Election. 

C  H  A  P.     I. 

AVING  in  the  foregoing  Pages  proved  the  Do6lrine  of  Original  Sin, 
and  confidered  the  whole  Race  of  Jdam  thefr/?^  proceeding  from  his 
Loins  hy  ordinary  Generation,  as  fallen  from  their  original  Purity  and 
Felicity  into  a  State  of  Sin  and  Mi/cry,  Pclhition  and  ConderriTiationy  under  the 
Wrath  and  CUrfe  of  GOD  :  I  (hall,  by  divine  Afliftance,  next  in  Order  proceed 
to  treat  of  the  Methctls  of  divine  Grace,  in  the  efFedtual  Recovery  of  a  Remnant 
of  them,  by  bringing  them  out  of  their  miferable  Eftate,  into  a  State  both  of 
Holinefs  and  eternr.l  Happinefs  by  a  Redeemer  :  Which  we  from  holy  Scripture 
do  affirm  doth  take  its  Rife  and  Beginning  in  GOD  the  Father's /r^^  EleSiion 
of  them  in  Christ  his  dear  Son,  as  the  cleiSl  Head  of  all  thefe  his  chofen  Seed, 
according  to  the  good  Pleafure  of  his  Will.  The  godly  Confideraticn  of  v/hich 
is  excellently  promotive  of  flrict  Holinefs  and  unfpeakable  Comfort  to  all  godly 
Perfons,  as  VefTels  made  to  Honour  and  Glory,  as  is  moik pertinently  and  at  large 
exprefTed  in  the  above  recited  Article.  Which  is  a  Scheme  worthy  of  the  alwife 
GOD  ioform,  and  every  wife  Man  to  receive  and  entertain,  who  knows  better 
Things  than  to  plead  up  for  the  Attribute  of  GOD's  Mercy,  to  the  Difparage- 
ttient  of  his  JVifdo?n  and  hnmutaUUty ,  in  Conjundtion  with  his  almighty  Power  ; 
who  rationally  argues  from  GOD's  A6ts  to  his  Will  o{  Purpofe  and  Dejigns,  and 
jiot  from  an  A6t  of  hi?  Will  and  Purpofe,  to  a  Nullity,  by  afcribing  to  him  a 
Heap  of /«^<f?a^/ Wifhcs  and  Wouldings,  as  the  J}-n?inians  do.  "  The  great 
**  Doctrine  of  abfolute  and  free  Eleftion  (as  Mr.  E.  Cole  well  obferves)  contain- 
•*  eth  the  whole  Sum  and  Scope  of  the  Gofpel ;  and  our  Minds,  if  honeftly  fub- 
**  dued  to  the  Doctrine  of  GOD's  Sovereignty,  cannot  be  employed  about  a 
*'  more  excellent  Subjedl.  It  is  called  the  Foundation  of  GOD,  not  only  for  the 
*'  Super-eminency  of  it,  but  alfo  as  'tis  a  Foundation  of  his  ozvn  laying,  which 
"  GOD  himfelf  is  the  Author  of,  and  he  alone  ;  and  the  Bafis  whereof  is  him- 
"  felf.  It  is  that  Foundation  which  ftandethyar^,  and  keeps  them  ^//y«r(?  who 
*'  ftand  upon  it." 

But  notwithftanding  all  that  hath  been  or  can  be  faid  of  its  Excellency,  it  is  a 
Doctrine  much  obje6led  againft,  kick'd  and  cavilled  at,  as  a  Stone  of  Stumbling 
y.nd  Rock  of  Offence  unto  many  ;  'tis  hefttated  at  by  fome  who  yet  remain 
fober  and  modefl:  in  their  Language  about  it ;  and  moft  reproachfully  treated  by 
ethers,  who  do  fhoot  out  their  Arrows  at  it,  and  the  Preachers  of  it,  even  bitter 
Words  ;  fuch  as  devilijh,  damnable,  aboininable,  licentious,  and  the  Break-neck  of 
all  Hope,  having  the  Devil  and  not  GOD  for  its  Author.  It  makes  out  GOD 
(fay  they)  to  be  moft  crtt^/ and  tyrannical;  that  he  made  many  Thoufand  poor 
Souls  on  purpofe  to  damn  them,  and  fuch  like.  So  that  by  hard  Words  and  black 
Epithets  (inftead  of  ufing/c««<5?  yfr^2/?;2tf«/j)  they  do  reprefent  it  z^  black  zs  Hell, 
and  as  bad  as  the  Devil.  Thefe  Objectors  do  ferve  this  holy  Dodlrine  of  GOD's 
free  ElecSlion  as  the  Heathen  Perfecutors  did  the  primitive  Chriftians,  who  firft 
drefs'd  them  in  Bcar-Skins.  tnoji  frightful  to  behold,  and  then  fet  them  forth  to 

be 


0/ Predestination  ^;ii  Election.  29 

be  tuonied  and  torn  in  Pieces  by  Dcgs.  Amongfb  others  that  I  cou]J  name,  I 
know  not  of  any  that  have  out-done  (tho'  fome  have  I  think  well  nigh  equalled) 
Mr.  John  IVeJley  in  abufing  this  holy  Do6trine,  fetting  it  forth  not  in  z  fcriptural 
but  moft  odious  and  fcandaious  Drefs  ;  witnefs  his  Sermon  intituled  Free  Grace. 
A  fpecious  Title  Page  ineeed  !  which  promifeth  the  Jine/i  Gold,  but  pays  in  the 
very  worft  of  Dregs  and  Drofs.  A  gilded  Cup  fair  without  hut  foul  within.^  full 
of  deadly  Poifon  ;  by  which  he  hath  made  fad  Work  for  Repentance,  even  in  this 
World,  if  it  fhall  pleafc  GOD  foundly  to  convince  him  of  his  Error  \  whk-li 
that  he  may  be  gracioufly  pleafed  to  do  is  my  hearty  Prayer. 

Moreover,  it  is  farther  objected,  either  that  the  Eledlion  which  the  Scripture 
fpeaks  of  relates  only  to  national  or  temporal  Privileges  or  Offices  in  the  vifible 
Church  ;  or  if  it  any  where  relates  to  the  Things  of  eternal  Salvation,  that  then 
it  is  not  abfolute  but  conditional,  depending  on  forefeen  Faith  and  good  Works  in 
Men  as  its  moving  Caufe  :  That  it  is  contrary  to  GOD's  general  Love  to  Man- 
kind, and  [mcere  Declarations  of  his  wifliing  and  willing  the  ailual  Salvation  off 
every  Individual  o^  them.  So  that  (Hiy  the  ObjecSlors)  GOD  by  this  Do6trine 
of  abfolute  Eledlion  is  reprefented  not  only  as  tyrannical  but  alfo  as  hypocritical 
and  infincere,  and  fuch  like,  irreverent,  bold  and  daring  Language.  Thefe  are  the 
Men  who  being /(JO  pr^W;:^  to  ftoop  to  GOD's  Sovereignty  in  having  eledling, 
faving  Mercy  on  whom  he  will  have  it,  anfwerable  to  his  own  fovereign  Claim, 
Rom.  9.  15.  dare  Jaucily  to  reply  againft  him.  Poor  fmful  PotJJwds,  who 
dare  flrive  with  their  Maker  !  too  haughty  and  Jiubborn  to  be  indebted  to  his 
fovereign  Grace  for  their  Election  unto  Salvation  ;  but  muft  needs  have  it,  that 
they  are  chofen /or  and  upon  the  Account  of  the'w  forefeen  good  Slualifi cations y 
as  the  Produdt  of  a  felf-determining  Free-will  Power  in  them,  independant 
of  GOD's  determining  Grace. 

Wherefore,in  theStrength  of  GOD,I  fhall  now  proceed  In  order  to  re£fify  their 
Miftake,  to  deteSi  and  refute  their  Error,  by  ftripping  this  conteynned^  yet  glorious 
Truth  of  GOD,  of  that  odious  Drefs  wherewith  they  have  drefTcd  it,  and  letting 
it  forth  in  holy  Scripture- Array,  fo  that  its  native  Beauty  and  amiable  Features  may 
vifibly  appear,  as  they  certainly  will  do  to  the  fpiritual,  tho'  it's  likely  not  unto 
the  natural  Man,  whofc  Charadler  is,  "  Not  to  receive  the  Things  of  the  Spirit 
of  GOD,  for  they  are  Foolifhnefs  unto  him ;  neither  can  he  know  them,  be- 
caufe  they  are  fpiritually  difcerned."     i  Cor.  2.   14,   15. 

Now  in  order  to  make  my  Way  the  more  plain  towards  a  full  Proof  of  this 
grand  Point,  and  for  the  more  effe£lual  putting  to  Silence  all  perverfe  Cavils  and 
OhjeHions^  I  fhall  lay  down  the  following  felf-evident  Propofitions. 

I.     That  all  Mankind  defcending  from  the  Loins  of  Adam  by  ordinary  Gene- 
ration, finned  in  him  and  fell  with  him  in  his  firft  Tranfgreflion,  into  a  State  of 
Sin  and  Mifery,   fo  as  to  need  a  Saviour,  being  unable  to  recover  and  fave  them- 
felves  out  of  the  fame.     This  the  Objedors  do  plainly  grant,  when  in  pleading 

up 


2©  0/  Predestination  and  Election-. 

lip  for  the'rr  Do6lrine  of  univerfal  Redempticn  they  do  urge  that  Text  in  i  Csr, 
15.  22.  which  faith,  "  As  in  yf^i?OT  all  die,  even  fo  in  Christ  fhall  all  be 
made  alive." 

II.  That  not  oil  hut  fame  only  of  thisfalkn  Race  are  and  fhall  be  actually 
faved  from  this  their  miferable  Eftate  with  an  everlafting  Sslvation.  This  the 
Objectors  are  obliged  to  confcfs,  being  what  holy  Scripture,  Fa<5ls  and  Events 
do  jointly  declare. 

III.  That  GOD  in  Christ  Jesus  is  the  alone  Saviour  of  Men,  who 
faveth  all  that  are  actually  faved,  who  otheivvife  could  never  attain  unto  Salva- 
tion. 

IV.  That  tho'  he  actually  hvtthfome,  yet  he  might  have  left  all  and  faved  tjone^ 
being  under  no  Obligation  to  fave  any,  and  confequently  was  at  his  Liberty, 
without  any  Stain  to  his  Juftice,  to  eledl  fome  and  not  others  unto  Salvation- 

If  his  nst  favwg  z\\  A'len  with  an  everlafting  Salvation  be  confiftent  with  his 

Julrice  and  Mercy,  then  he  cannot  be  unmerciful  and  unjufl  in  not  choofingor 

cle£xing  them  unto  fuch  a  Salvation  :  Yea,  it  would  be  moft  abfurd  to  fay,   that 

GOD   from  Eternity  ele<5lcd  to  Salvation  thofe  very  Perfons  whom  he  pejfeSfly 

forekneiv  would  never  be  actually  faved.     And  'tis  no  lefs  abfurd  to  fay.  That 

GOD  is  w?z/'«y?  in  not  doing  of //'<?/  which  he  was  never  bound  in  a   Way  of 

Dehi  and  Jiifiice  to  perform,  as  in  the  Cafe  of  his  Non-eleSlion  and  pajjlng  by  of 

jhne  Men,  whilfl  of  his  fcvereign  Grace  and  Pleafure  he  chofe  others  to   both 

Grace  and  Glory,  as  Veffels  made  to  Honour.     Who  hath  given  to  GOD,  that 

\  he  fhall  be  bound  in  a  Way  of  J3ebt  and  Juftice  to  recompence  them  again  ? 

Who  amongft  all  the  Objedors  againft  GOD's  foverelgn  and  free  Elc^'ion  of 

fome  only^  dare  to  fay  that  he  was  under  any  Obligation  of  Debt  and  fujiice  to 

eleit   any  of  fallen  Mankind  unto  Salvation  ?     Which  yet  their  ObjeSiions  do 

fully  imply  :  Whereby  they  charge  the  Dodtrine  of  free   and  particular  Eledion 

with  rendring  GOD  to  be  unjufl.     Let  them  confider  the  following  Arguments 

Either  GOD  was  under  an  Obligation  of  Debt  and  Juflice  to  eledt  and  fave  any 

cf  fallen  Mankind,  or  he  was  not  :  To  fay  he  was,  it  will  thence  follow,  that 

Election  and  Salvation  is  not  of  Grace  but  oi  Debt  j  fo  that  GOD's  Election  is 

not  free  but  bounds  and  the  fending  of  his  dear  Son  into  the  World  to  fave  Sinners 

was  the  Payment  of  a  Debt  due,  not  the  free  Gift  of  his  fovereign  Love  and 

Grace,  and  Men's  Glorification  at  laft,  the  Payment  of  IVages  due  to  them  for 

their  Work  done  ;  contrary  t©  the  whole  Tenor  of  the  Gofpel,  which  tells  us, 

that  "  Eledion  is  of  Grfl^<',  not  of //^orii."  Rom.   11.  5,  6.     "  That  GOD 

fo  loved  the  W^orld  that  he  gave  his  only  beg®tten  Son  to  fave  Sinners  ;  and 

that  eternal  Life  is  the  Gift   of  GOD  through  Jesus  Christ  our  Lord", 

fob.  3.   16.     Ronu  6.  20.  compared  with  ^/)^.  2.  8.     "  ^)  Grace  (that  is, 

by  xkic  free  Favour  of  GOD)  ye  are  faved,  through  Faith,  and  that  not  of  your 

felves  it  is  the  Gift  of  GOD  ;  Not  of  Works,  leafl  any  Man  Ihould  boaft." 

And 


Of  Predestination  and  Election.  31 

And  on  the  other  Hand,  for  our  Objediors  to  confefs,  that  GOD  was  not  under 
any  Obligation  of  Deht  and  Jujlice  to  eledl,  redeem  and  fave  any  of  fallen  Man- 
kind, is  diredlly  to  contradift  the  Tenor  of  their  own  Objedions,  and  to  grant 
our  Argument,  viz.  *'  That  GOD  Vv'ithout  any  Stain  to  his  JuJIice  might  eledt 
or  choofe  fome  of  Adafn's  fallen  Race  unto  Sandification  and  Salvation,  and  leave 
the  reft  out  of  that  Eledion  in  their  fallen  State  of  Pollution  and  Condemnation." 
Which  that  he  doth,  both  Scripture,  Fac^s  and  Events  do  bearWitnefs.  Rom. 
II.  7.  "  What  then  ?  Jfrael hzth  not  obtained  that  which  he  feeketh  for  ;  but 
the  EkSiion  hath  obtained  it,  {viz.  a  juftifying,  faving  Righteoufnefs,)  and  the 
reji  were  blinded.'* 

Again,  I  argue.  That  if  GOD  was  in  Juftice  bound  to  cle6l  and  fa\''e  any  one 
finghPerfon  oi  Adam\  fallen  Race,  then  it  will  follow  by  a  Parity  of  Rcafon., 
That  he  was  as  much  bound  to  eledt  and  fave  all  and  e*very  one  of  them  j  and 
what  then  becomes  of  his  Jujlice^  fnice  the  greateft  Part  of  them' never  was  nor 
ever  (hall  be  eledted  &faved,altho'  GOD  is  as  able  to  elecl  &  fdiv e  a II  zs fome  if  he 
pleafes  ?  Mai.  7.  13,  14.  "  Enter  ye  in  at  the  ftrait  Gate  j  for  wide  is  the 
Gate  and  broad  is  the  Way  that  leadeth  to  Deftru<Sion,  and  many  there  be  which 
go  in  thereat :  Becaufe  ftrait  is  the  Gate  and  narrow  is  the  Way  which  leadeth 
unto  Life,  znd  few  there  be  that  find  it."  That  is  to  fay,  fezv  in  Comparifon 
of  the  others  who  are  many  :  For  abfclutely  and  colle£iively  fpeaking,  they  will  not 
be  a  few  but  a  vaft  Multitude  whom  no  Man  can  number,  who  fliall  enter  into 
Life,  as  the  Ele6l  of  GOD  holy  and  beloved.  Rev.  7.  9.  Thus  then,  that  the 
greateft  Part  of  Adam'z  fallen  Race  fhall  perifh  and  be  damned,  is  a  Truth  (how 
awful  foever  it  be)  you  muft  confefs,  if  you  pay  any  Regard  to  the  abovefaid 
Words  of  our  Lord, and  the  joint  Teftimony  of  Faas  and  Events.  And  fmcc  it 
is  (o,  you  muft  acknowledge  that  the  Damnation  of  every  one  of  them  isju/l: 
For  fhall  not  the  Judge  of  all  the  Earth  do  right  ?  who  pafTeth  the  Sentence  of 
Damnation  upon  them,  and  who  is  he  that  made  them.  Yet  that  he  did  not 
ele<5l  them  to  Salvation  through  San<Slification  of  the  Spirit  and  Belief  of  the 
Truth,  as  he  did  the  others  who  enter  into  Life,  is  no  lefs  true  ;  ccnfequently 
that  his  Jufice  is  not  hereby  ftained  in  the  leafl  Degree.  And  at  the  fameTime 
that  GOD  did  not  make  thefe  many  which  go  on  in  the  broad  Way  to  De- 
ftruaion  on  purpose  to  damn  them  ;  No  :  For  tho'  he  did  not  ele^  them 
but  parted  them  by  as  an  Aft  of  his  fovereign  Will,  who  will  be  gracious  to 
whom  he  will  be  gracious,  and  have  Compaffion  on  whom  he  will  have  Com- 
pafTion,  and  not  on  others  ;  yet  he  doth  not  damn  them  by  a  meer  Acft  of  his 
fovereign  Will  and  arbitrary  Power,  (as  'tis  objedled  to  us)  but  as  a  righteous 
Judge  for  the  Breach  of  his  holy  Laws.  As  'tis  their  own  Choice  to  go  on  in 
the  broad  Way,  being  what  they  like  beft,  even  tho'  they  know  it  leads  to  De- 
Itruftion,  fo  'tis  Jufi  with  GOD  that  DcfruSiion  and  Damnation  fhould  be  their 
Portion.  Thus  *'  He  that  made  them  will  not  have  Mercy  on  them,  and  he 
that  formed  them  will  fhew  them  no  Favour,"  Ifa.  27.  n.  You  fee  then  that 
GOD  made  znA  formed  them.,  and  that  he  will  ^/^mw  them.  But  then  tho'  he 
made  them  confidered  as  Men,  yet  not  as  wicked  Mqi\  5  No ;  this  comes  from 

F  th^ 


^2  Of  Predestin'ation  and  Election." 

the  Devil  and  Sin  :  Accordingly  GOD  will  not  damn  them  merely  as  Men^  but 
as  wicked  and  ungodly  Men  ;  who  were  of  old  ordained  to  this  Condemnation, 
"Jude  ver.  4.  compared  with  2  Thef.  2.  3  to  15.  where  thofe  **  who  were 
from  the  Beginning  chofen  of  GOD, as  his  Beloved, unto  Salvation, thro'  Sandi- 
fication  of  the  Spirit  and  Belief  of  the  Truth,  and  accordingly  called  cf  GOD 
hy  the  Gofpel  unto  the  obtaining  of  the  Glory  of  our  Lord  Jesus  Christ," 
are  contradijllnguijhed  from  others,  vA\o  were  not  thus  beloved  of  the  Lord,  thus 
chofcn  and  called  ;  but  whom  GOD  would  in  Juftice  give  up  to  ftrong  Deluft- 
ons  to  believe  Lies,  that  they  might  be  damned  who  believed  not  the  Truth., 
but  had  Plcafure  in  Unrighteoufnefs  :  Particularly  and  by  Name^  the  Man  of  Sin 
and  Son  of  Perdition  ;  whofe  Coming  is  after  the  working  of  Satan,  with  aH  Power 
and  Signs,  and  lying  Wonders  ;  as  well  as  thofe  who  fhould  perifh  in  thofe  De- 
luftons.  Thefe  then  were  not  GOD's  Ele^  but  Reprobates  ;  that  is  to  fay,  /Vr/^, 
Such  as  GOD  had  left  out  of  his  free  Election,  and  paft  them  by,  when  he  chofe 
the  others  to  Salvation  through  Sandification  of  the  Spirit  and  Belief  of  the 
Truth,  isfc.  And  ffcondly^  Such  as  GOD  had  appointed  to  Wrath  and  deter- 
mined to  damn  for  their  Sins,  which  he  had  not  the  others,  the  Beloved  of  the 
LORD,  as  St.  Paul  tells  them  in  his  fiift  Epiftle  to  them,  Chap.  5.  9,  10.  *'  For 
GOD  hath  not  appointed  us  to  Wrath,  but  to  obtain  Salvation  by  our  Lord 
Jesus  Christ,  who  died  for  us,  that  whether  we  'wake  or  fleep,  we  fhould 
live  together  with  him."  They  being  to  this  End  chofen  in  him  and  called  by  him-, 
Eph.  I.  3.  II,  12.  Thefe  are  the  two  Parts  of  Reprobation:  More  briefly 
thus,  l>i on- election  and  Predefiination.  The  firft  is  founded  on  GOD's  Sovereignty, 
bejng  no  A£l  of  Injuftice,  but  the  Denial  of  a  Favour  from  him  who  claimeth 
a  lawful  Prerogative  to  do  what  he  will  with  his  ew»,  without  doing  any  Wrong 
to  any  Man.  Matth.  20.  15*  Why  then  fliould  our  Eye  be  evil,  becaufe  he 
x^dijiinguijhingly  Good?  Rom.  9.  11,  13,  14,  15-  *'  For  the  Children  being 
not  yet  born,  neither  having  done  any  Good  or  Evil,  that  the  Purpofe  of  GOD 
according  to  El^Aion  might  ftand  ;  not  of  Works,  but  of  him  that  calleth. 
What  fhall  we  fay  then  r  Is  there  Unrighteoufnefs  with  GOD  ?  Is  GOD  then 
unjuft  ?  GOD  forbid.  For  he  faith  unto  Mofes,  I  will  have  Mercy  on  whom 
I  willhzve  Mercy,  and  I  will  have  Compaflion  on  whom  I  willhaxe  Compaflion. 
So  then,  (orfincc  it  is  fo)  it  is  not  of  him  that  willeth,  nor  of  him  that  runneth, 
but  of  GOD  that  fkeweth  Mercy."  This  (according  to  Bifhop  Sever idge\ 
Diftinaion)  is  ^GOD's  difpofmg  Juftice  j  his  Will  being  a  perfed  Rule  of  all 
Righteoufnefs. 

The  fecmd  Part  of  Reprobation  (as  tlie  fame  Divine  diftinguIHieth)  is  founded 
on  GOD's  dijfributing  Juftice,  whereby  he  rendreth  to  every  Man  according  to 
his  Works ;  and  fo  to  the  Wicked  and  Difobedient,  Indignation  and  Wrath, 
Tribulation  and  Anguilh,  becaufe  their  Deeds  are  evil.  The  exprep  Words  of 
that  worthy  Prelate  are  worth  the  tranfcribing  from  his  Thefaurus  Thcohgicus^ 
Page  97.  'Z/ifc. 

"  ^uejl.  (i.)  What  is  Rishteouiiidiras  attributed  unto  GOD?" 

AnU 


Of  Predestination  and  Elzction.  3^ 

<«  Anf.  It  is  that  Perfedlio^  whereby  we  apprehend  GOD  as  p»re  and  free 
"  from  Sin,  hating  Iniquity,  and  giving  to  every  one  according  to  their  De- 
*<  ferts,  Pfei.  11.  7.  Deut.  32.  4.  2  7;>n.  4.  8.  G^w.  8.  15.  Indeed  he 
««  is  fo  righteous,  that  his  Will  and  Nature  is  that  eternal  Law  of  Righteouf- 
"  nefs  which  is  the  Rule  of  all  Jufticc  and  Goodnefs  in  the  Creatures  ;  fo  that 
**  it  cannot  be  fo  properly  faid,  that  he  wills  a  Thing  bccaufe  itisjuft  and 
"  good,  as  that  it  is  therefore  juft. and  good  becaufe  h«  wills  it.'* 

**  ^^J^'  (2-)  How  is  this  Juftice  of  GOD  to  be  diftinguifhed  in  our  Ap- 
*'  prehenfions  ?  " 

<«  Anf.  (i.)  There  is  his  dlfpofing  Juftice,  whereby  as  GOD  he  orders  and 
•'  difpofeth  all  Things  juftly  and  exactly  according  to  his  own  Will  and  Wif- 
<<  dom,  Eph,  I.  II.  "  who  worketh  all  Things  after  the  Counfel  of  his  own 
"  Will,"  (2.)  His  diflributing  }\x{!C\QG^  whereby  he  diftributeth  his  Rewards 
"  and  Punishments,  according  to  every  one's  Deferts,  loving  Goodnef:  and  hat- 
*'  ing  Iniquity.  Hab.  1. 13."     And  much  more  to  the  fame  Purpofe  iaPage  40. 

To  which  I  fiiall  add  ;  Do  we  affirm  that  all  Men  arc  Creatures  whom  GOD 
made?    and  that  fome,  yea  many  of  them,  (hall  by  him  be  damned?     Why^ 
our  Objeclrors  do  confefs  flj //2tt<:^.     Do  they  fay,  That  GOD  damneth  none  by 
a  mere  A(5l  of  arbitrary  Will  and  Power,  but  for  and  in  Confid era ti on  oi  their 
Sim,  and  that  therefore  their  Damnation  is  jufi  ?     Why  we  fay  the  ijery  faine  , 
Thing.     We  affirm,  that  GOD  will  never  damn  any  holy  Man  :  And  they  with  ' 
us  muft  confefs,   "  That  without  Holinefs  no  Man  fhall  fee  the  Lord  ;  that  he 
that  believetb  not,  (that  livefh  and  dieth  an  Unbeliever,)  fhall  be  damned,"  Hei. 
^2  2.   14.    Alark  16.   16.     Now  then,  fmce  it  is  juft  with  GOD  to  damn  Men 
for  their  Sins,  it  can  be  no  Impeachment  of  his  Wifjom  or  Juftice  to  fay,  that 
this  temporal  A<51:of  his  is  not  the  Produdf  of  an  after  Thought  arifmg  in  his  Mind, 
but  of  an  antecedent  Purpofe  as  antient  as  himfelf,  who  is  eternal  before  all  Time, 
upon  ForeTight  of  the  Sins,  the  fnal  Unbelief  2Sid  Impenitency  of  thofe  Men.     For  • 
GOD  to  make  Men  on  Purpofe  or  meerly  to  damn  them  as  his  Creatures  by  an  ' 
arbitrary  Acl  of  his  Will  and  Power ;  and  for  him  to  predetermine  or  purpofe 
to  damn  them,  confidered  as  ungodly  Men  for  their  Ungcdlinefs^  are  quite  di^erent  . 
Things.     The  firft  of  thefe  we  do  dete/?  and  abhor  as  much  as  our  Obje<Slors  can 
do,  and  zs  fairly  quit  and  clear  our  Scheme  from  the  horrid  Charge  as  they  ca« 
theirs  for  their  Lives.     Tho,  fecond  vfQ  do  affirm,  which  alfo  our  Obje(5lors  wz//? 
own,  otherwife  they  are  driven  to  this  Dikir.ma,  viz.  Either  to  affirm,  That  to 
damn  Men  for  their  Sins  is  not  theA<Sl  cf  GOD  the  righteousjudge  of  all  Men  ;  or 
if  they  own  it  to  be  hisA6t,to  affirm  thai  ti  is  anAcl  without  an  antecedent  Purpofe, 
or  a  Purpofe  which  arifeth  in  thedivincMind  by  d.  temporal  After -Thought, not  from 
Eternity  ;  Which  to  fay  were  to  bleicaLl  the  bright  Perfections  of  his  moft  glo- 
iious  Being  and  Nature.     What  rher;  in  FaSl  do  vj£  hold  fo  v  try  frightful  and 
horrible,  more  than  our  Obje£lors  ?    Nay,  ncthing  (o  abfurd  as  they.     For  Injiarce, 
We  judge  it  moji  rational  to  argue  from  GOD's  AiJs,  to  his  JVill  oiPurpofi  and 

F  2  *  Defg"h 


34  Of  Predestination  and  Election. 

Defigm^  whilft  they  in  pleading  up  for  their  Notions  oi  unlverfal  Grace  and  Re- 
demption, crying,  that  GOD  doth  mojt  heartily  and  fmccrely  wifti  and  will  the 
Salvation  oi  every  Indiv'tdual  o^  Adam's  fallen  Race,  do  moft  irrationally  and  ab- 
furdly  argue  from  GOD's  Will  to  a  Nullity  ;  maintaining  that  he  moft  heartily 
wifl^icth  aijd  willeth  That  to  he  done  and  efFe6led  which  he  at  the  fame  Time 
perfectly  knoweth  {hall  never  be  done  and  effected,  and  which  he  will  never  do 
or  effect,  or  caufe  to  be  ^(mt,  and  effected,  altho',  being  Almighty, he  is  able  to 
do  or  caufe  to  be  done_  Who  tiien,  I  fay,  do  charge  GODfocliJhly^  particularly 
with  Infmcerity  2iX\d  Want  of  IVlfdom^  our  Objciiors  or  we?  Moreover,  How 
inconfiftcntly  do  they  talk,  who  fay  that  they  are  for  Ele£lion  but  not  for  Reproba- 
tion ?  lincc  the  fortmr  doth  as  naturally  fuppofe  the  latter  as  the  withdrawing  of 
the  Light  Ihppofeth  Darknefs. 

Let  our  Obje6lors  confider  well  the  following  nervous  Argument  of  the  Rev, 
Sladen,  "  Either  GOD  adlually  faves  all  Men,  or  he  does  not :  If  he  does,  he 
*'  muft  have  defigned  it  ;  if  he  does  not,  'tis  plain  that  he  never  defjgned  it. 
*'  To  afl'crt,  That  GOD  dcfigned  to  fave  all  Men,  yet  that  in  Fact  he  faves 
'*  fome  only,  is  in  EiTe6l  to  affirm,  either  that  he  changeth  his  Adind  as  to  a 
*'  great  many,  or  that  he  wants  Power  to  execute  his  Intention  towards  them  ; 
"  the  very  Suppofition  of  which  is  falfe  and  blafphemous.  For  even  found  Rea- 
"  fon  itfelf  muft  tell  us,  that  it  is  impoffibk  for  an  infinitely  wife  GOD  to 
*'  change  his  Mind  or  alter  his  Purpofe  ;  and  that  it  is  equally  impojTible  that  a 
*'  Being  of  almighty  Power  fnould  not  be  able  to  bring  his  Purpofes  to  effect." 
*'  He  is  in  one  Mind,  and  who  can  turn  him  ?  And  what  his  Soul  delireth, 
even  that  he  doth."  "  He  is  the  Father  of  Lights,  with  whom  is  no  Variable- 
refs  nor  Shadow  of  turning"  :  "  And  we  know  that  he  can  do  every  Thing  that 
he  is  pleafed  to  do."     Job  23.   13.  James  i.   17.  Job  42.  2. 

Obje£lor  !  Believeft  thou  the  Scriptures  ?  If  thou  doft  not,  don't  pretend  to 
plead  Scripture  in  order  to  prove  thy  own  Notions  ;  for  to  do  that  would  be  a 
flat  Contradiction  :  If  thou  doft,  then  caft  thine  Eye  upon  the  following  Lines, 
where  \»  briefly  fummed  up  and  proved  from  the  Scriptures,  both  the  Doctrines 
and  Methods  of  Grace  I  contend  for,  as  exprefled  in  the  aforefaid  Article,  M'hich 
ftands  at  the  Head  of  this  Chapter.  But  if  after  all  thou  wilt  ftill  reje6t  thefe 
holyDo6trines,refolvingfl:ill  to  abide  by  thy  belovedPrinciple  of  believing  no  more 
than  what  thou  canfl  comprehend,  or  in  every  Pundtilio  account  for,  cither  as 
tho'  GOD  and  his  Ways  were  to  be  found  out  unto  Perfection,  or  as  tho'  thou 
wert  omnifcient,  I  fhali  fubjoin  fome  Queries,  which  will  fufficiently  try  the 
Strength  of  thy  mighty  Reafon,  and  perhaps  of  thy  Patience  to  boot. 

Firjl  then,  As  to  the  Do6trine  oi perfonal^  ahjolute^  eternal  Ele£tion,  fee  Ro7n, 
II.  5,  6.  '«  There  is  a  Remnant  according  to  the  Election  of  Grace."  Eph» 
!•  3>  4>  5'  —  "He  hath  chofen  us  in  him  [i.  e.  in  Christ)  before  the 
Foundation  of  the  World,  that  we  Ihould  be  holy  according  to  the  geod  Pleafure 
of  his  Will.'^ 

Secondly^ 


Of  Predestination  and  Election. 


dl: 


Secondly^  As  to  the  peculiar  Redemption  of  thefe  Ele(St,  fee  Rem,  8.  33- 
"  Who  {hall  lay  any  Thing  to  the  Charge  of  GOD's  Eled  ?  It  is  GOD  that 
jiiftifieth.  Who  iliall  condemn  ?  It  is  Christ  that  died,"  namely,  for  thefc 
EleiSl.  Titus  1.  14.  "  Who  gave  himfelf  for  us,  that  he  might  redeem  us 
from  all  linqLiity,  and  purifv  unto  himfelf  a  peculiar  People,  zealous  of  good 
Works." 

Thirdly,,  As  to  GOD's  efte^lual  calling  of  thefe  peculiar  Pecrple  by  his  Spint 
working  in  due  Seafon,  fee  Rom.  8.  30.  "  Whom  he  predeftinated,  them  he 
alfo  called."  2  Tun.  1.9.  "  Who  hath  faved  us  and  called  us  with  an  holy 
Calling,  not  according  unto  our  Works,  but  according  to  his  own  Purpofe  and 
Grace,  (that  is,  his  U-fto.  elecSting  Grace)  which  was  given  us  in  Christ  Jesus 
before  the  World  began."     See  alfo  2  TZv/.   2.    13,14-  at  large. 

Fourihk.,  As  to  the  Saints  final  Perfeverance  in  the  Grace  of  SanctiRcauon 
begun  in  Effedual  Calling,  fee  Phil.  1.6.  "  Being  confident  of  this  very  Thing, 
that  he  which  hath  begun  a  good  Work  in  you  will  perform  it  until  the  Day  of 
JEsrs  Christ." 

"  Thus  whom  he  did  foreknow,  ihofe  he  did  predeftinate  to  be  con- 
formed unto  the  Image  of  his  Son,  that  he  might  be  the  Firii-born  amongfi: 
many  Brethren  :  Moreover  whom  he  predeftinated,  them  he  alfo  called^  and 
whom  he  called,  them  alfo  he  juftified  ;  and  whom  he  jufiified,  them  alfo  he 
2lfirifieJ."  *'  This  comsth  forth  from  the  Lord  of  Hofts,  v/Ik)  is  wonderful  in 
Counfel,  and  excellent  in  Working,"  Ifa.  28.  29.  *'  What  fhall  we  fay  then  ? 
Shall  we  continue  in  Sin  that  Grace  may  abound  ?  GOD  forbid.  How  fliali 
we  who  are  dead  unto  Sin  live  any  longer  therein  ?  Sin  fliall  not  have  Dominion 
over  you,  for  you  are  not  under  the  Law  but  under  Grace.  What  then  ? 
Shall  we  fin  becaufe  we  are  not  under  theLaw  but  undeiGrace  ?  GOD  forbid." 
Hence  then,  tho'  Hymcneus  and  Phileius  do  err  concerning  the  Faith,  and  the* 
their  Words  eat  like  a  Canker,  and  overthrow  the  notionalY-d\x\\  of  fome  j  "  ne- 
verthelefs  the  Foundation  of  GOD  (lands  fure.,  having  this  Seal,  the  Lord  know- 
eth  them  that  are  /;/;."  "  And  let  everyone  that  nameth  the  Name  of  Christ 
depart  from  Iniquit)'."  Ro7n.  6.  I,  2,  14,  15.  2  Tim.  2.  18,  15.  "  Falfe 
Chrifts  and  falfe  Prophets  fhall  rife  and  fliev/  Signs  and  Wonders  to  feduce  if  it 
were  poffibk^  even  the  very  Eleil :  Therefore  take  Heed."  Mat.  24.  24. 
Mark   13.   22.   23. 

Now  by  this  Specimen  I  hope  I  have  proved  that  the  Do£lrincs  of  Grace  m 
their  feveral  Branches  and  Order,  from  eternal  Eledion  to  eternal  Glorification, 
and  all  as  promotive  of  Holinefs  and  not  of  I/icentioufnefs,  are  contained  in  our 
facred  and  unerring  Rule  of  Faith  and  Pradice,  and  by  jurt  Confequence 
ought  to  be  contended  for  earncflly  in  order  for  the  convincing  and  reproving 
Gainfayers.  "  This  Witnefs  is  true,  wherefore  rebuke  them  Jharply,  that  they 
may  be  found  in  the  Faith,"     Titus  i.  12, 

^  Teacfv 


^6  Of  Predestination-  and  Election. 

**  Teach  me  then,  (O  yeObjc<5lors,)  and  I  will  hold  myTonguc,and  caufe  me 
to  underftand  wherein  I  have  erred.     How  forcible  are  right  Words,  hut  what 
doth  your  Arguing  reprove  ?     O  i', at  you  would  altogether  hold  your  Peace,  and 
it  fliould  be  your  Wifdom  !     Hear  r.  nv  my  Reafonin^s^  and  hearken  to  the  Plead- 
/«|-x  of  my  Lips  :  Will  ye  fpeak  wickedly  for  GOD,   and  talk  deceitfully  for 
him  ?     How  long  will  ye  vex  my  Soul  and   tear  me  in  Pieces  with  Words  ? 
Thefe  ten  Times  have  ye  reproached  me,  and  yet  you  are  not  afhamed.     Hear 
*]iligently  my  Speech,  and  let  this  be  your  Confolations  ;  fufFer  me  that  I  may 
fpeak,  and  after  that  I  have  fpoken,   mock  on.     Should   not  the  Multitude  of 
Words  be  anfvvered  ?     And  fhould  a  Man  full  of  Talk  be  juftified  ?     Should  .thy 
Lies  make  Men  hold  their  Peace  ?     And  when  thou  mockeft  fhould  no  Man 
make  thee  afliamed  ?"     O  thou  fain  would  be  omnifcienty  Reafoner,  "  whofoever 
thou  art, that  darknethCounfcI  by  Words  v.  iihoutKnowledge  :"   *'Come  now  gird 
up  thy  Loins  like  a  Man,  and  (in  theName  of  GOD)  I  will  demand  of  thee, and 
anfwer  thou  me"  by  the  meerStrengih  of  thy  mighty Reaf on.     "  Where  waft  thou 
when  GOD  laid  the  Foundations  of  the  Earth  ?     Declare  if  thou  haft  Under- 
ftanding.     Who   laid   the    Meafure  thereof  if  thou   knoweft  ?     Or  who  hath 
ftretched  the  Line  upon  it  "i     Whereupon  are  tbe  Foundations  thereof  faflned, 
or  who  laid  the  Corner-Stone  thereof  ?      When  the  Morning-Stars  fang  together, 
and  all  the  Sons  of  GOD  fhou  ted  together  for  Joy.     Haft  thou  entred  into  the 
Springs  of  ths  Sea  ?     Or  haft  thou  walked  in  Search  of  the  Depth  ?     Have  the 
Gates  of  Death  been  opened  to  thee  ?     Or  haft  thou  feen  the  Doors  of  the  Sha- 
dow of  Death  t     Haft  thou  perceived  the  Breadth  of  the  Earth  ?     Declare  if 
thou  knoweft  it  all.     Where  is  the  Way  where  Light  dwelleth  ?     And  as  for 
Darknefs,  where  is  the  Place  thereof?     That  thou  {houldft  take  it  to  the  Bounds 
thereof,  or  that  thou  fhouldft  know  the  Paths  to  the  Houfc  thereof?     Knoweft 
thou  it  becaufe  thou  waft  then  born  ?     Or  becaufe  the  Number  of  thy  Days  be 
great  ?     Doft  thou  know  the  Way  of  the  Spirit  ?     Or  how  the  Bones  do  grow 
in  the  Womb  of  her  that  is  with  Child?     Or  knoweft  thou  all  the  Works  of 
GOD  which  maketh  all  ?   Canft  thou  (by  all  thy  curiousPrying)  "find  out  GOD  ? 
Canftthou  find  out  the  Almighty  unto  Perfe6lion  ?     It  is  as  high  as  Heaven, 
what  canft  thou  do  ?     'Tis  deeper  than  Hell,  what  canft  thou  know  ?     The 
Meafure  thereof  is  longer  than  the  Earth  and  broader  than  the  Sea.     If  he  cut  ofF, 
or  fhut  up,  or  gather  together,  who  then  can  hinder  him  ?     For  he  knoweth 
vain  Men  —  for  vain  Man  would  be  wife,  tho'  Man  be  born  like  a  wild  Afs's 
Cok.    Who  hath  enjoined  him  his  Way  ?     Or  who  can  fay  to  him.  Thou  haft 
wrought  Iniquity  ?     Why  ftriveft  thou  with  him  who  giveft  none  Account  of 
his  Matters?—  Nay,  but  O  Man,  who  art  thou  that  replieft  againft  GOD? 
Who  hath  faid,  I  will  have  Mercy  on  whom  I  will  have  Alercy,  and  I  will  have 
Compaflion  on  whom  I  will  have  Compaffion,  —  and  whom  he  will  he  hardneth. 
Is  there  then  anvUnrighteoufncfs  withGOD  ?     GOD  forbid.     Does  it  at  all  be- 
come the  Thing  forrned  to  fay  unto  him  that  formed  it,  Why  haft  thou  made  me 
thus  ?     Hath  not  the  Potter  Power  over  the  Clay  (which  yet  he  did  not  make)  of 
the  very  fame  Lump  to  make  one  Veftel  to  Honour  and  another  to  Difhonour  ?'* 
And  yet  dareft  thou  to  difallow  the  like  Power  or  Prerogative  to  the  almighty 

Potter 


Of  Predestination  and  Election.  37 

Potter  and  Former  of  all  Things  ?  What  if  it  be  his  fovcreign  and  righteous 
Will  to  fliew  his  Wrath  and  make  hisPower  known, on  theVeflels  of  Wrath  fitted 
for  Deftru(£lion,  having  endur'd  them  with  much  Long-fuffering  ?  And  to  make 
known  the  Riches  of  his  Glory  on  the  Veflels  of  Mercy  which  he  hath  afore 
.prepared  unto  Glory  ?  Shall  he  that  contendeth  withtheAlmighty  inftru(5t  him  ? 
He  that  reproveth  GOD  let  him  anfwer  ir.  Who  hath  directed  the  Spirit  of  the 
Lord,  or  being  his  Counfellor  hath  taught  him  ?  With  whom  took  he  Counfel, 
and  who  intruded  him,  and  taught  him  in  the  Path  of  Judgment,  and  taught 
him  Knowledge,  and  fliewed  him  the  Way  of  Underftanding  P  All  Nations 
are  before  him  as  nothing,  and  they  are  counted  unto  him  as  lefs  than  nothing 
and  Vanity.  To  whom  then  will  ye  liken  GOD,  or  what  Likenefs  will  ye 
compare  unto  him  ?  Is  be  Debtor  to  any  Man  ?  Has  any  given  to  him  that 
he  may  claim  a  Reccmpencc  at  his  Hands  ?  Or  hath  he  not  Power  to  do  what 
he  will  with  his  own  Grace  and  Favours,  apd  to  bellow  them  on  whom  he 
pleafes  ?  Who  hath  prevented  or  been  before-hand  with  me  (faith  the  Lord) 
that  I  Ihould  repay  him  ?  Whatfoever  is  under  the  whole  Heaven  is  mine.  He 
doth  according  to  his  Will  in  the  Armies  of  Heaven  and  amongft  the  Inhabitants 
of  the  Earth,  who  are  reputed  before  him  as  nothing.  Who  dare  fay  unto  him. 
What  doeft  thou  ?  Surely  GOD  will  not  do  wickedly,  neither  will  the  Almighty 
pervert  Judgment.  Who  hath  given  him  a  Charge  over  the  Earth  ?  Or  who 
hath  difpofed  the  whole  World  ?  If  he  fet  his  Heart  upon  Man,  if  he  gather 
unto  him  his  Spirit  ayd  his  Breath,  all  Flefh  ihall  perifh  together,  and  Man  Ihall 
turn  again  unto  Dull.  If  now  thou  haft  Underftandmg  hear  this,  hearken  unto 
the  Voice  of  my  Words,  Shall  he  that  even  hateth  Right  govern  ?  And  wilt 
thcu  condemn  him  that  is  moft  juft  ?  For  he  will  not  lay  upon  Man  jnore  than 
is  right,  that  he  fhould  enter  into  Judgment  with  GOD  :  Who  hath  Mercy  on 
whom  he  will  have  Mercy,  who  will  be  gracious  unto  whom  he  will  be  gracious, 
and  whom  he  will  he  hardneth."  Is  he  therefore  unjuft,becaufe,  wliile  he  might 
as  juftly  pafs  by  and  leave  under  Condemnation  the  whole  Race  oi fallen  Mankind 
as  he  did  the  whole  Race  oi fallen  Angels^  he  of  his  fevereign  Grace  and  Pleafure 
is  pleafed  to  fave  fome  of  the  fallen  Sons  of  Men  ?  Can't  he  do  what  he  will 
with  his  ov/n  ?  Or  is  thine  Eye  evil  bccaufe  he  is  good  I  If  he  be  indebted 
to  thee,  produce  thy  Bill  that  he  may  repay  thee.  Is  not  Wrath  and  Death  the 
juft  Wages  of  Sin  ?  And  ^re  not  all  Sinners  ?  •'  Who  can  fay,  I  have  made  my 
Hands  clean,  I  am  pure  from  my  Sin  ?  If  GOD  fliould  be  ftri^l  to  mark  Iniquity 
who  can  ftand  r"  And  doth  not  theGuilt  andDefcrt  of  Sin  arifc  in  Proportion  to 
the  Dignity  and  Excellency  of  him  againft  whom  it  is  committed  ?  Is  it  no  lefs 
a  Crime  for  a  Man  to  ftrikc  his  princely  Sovereign,  than  one  that  is  his  Inferior  or 
Equal  ?  "If  cneMan  fm  againft  another  thcjudgc  {hail  jucge  him  ;  But.  if  aMau 
fui  againft  the  Lord  who  ihall  intrcat  for  him  ?" 

Tell  me  thou  that  art  not  fatisiied  with  GOD's  Will  fs  a  Reaibn  of  hisN 
Counfels,  and   ready  to  charge  the  Do6lrines  of  his  fovcreign  Grace  with  making 
him  upjuft  ;  tell  me,  I  fay.  Why  arc  the  common  and  daily  Diftributicns  of  hi? 
Providence  fo  unequal  ?    Why  do  all  Thi^ngs  come  alike  to  all  whether  Righteous 

cr 


38  Cf  Predestination  and  Election. 

or  Wicked  ?     Why  is  one  Event  to  them  both  ?     Yea,  why  doth  he  give  to 
many  Wicked  more  than  Heart  can  wifli,  (o  that  their  Eyes  ftick  out  with  Fat- 
nefs,  and   fpread  themfelves  hke  the  green  Bay-Tree  ;  while  feme  of  his  own 
dear  Children,  his  true  and  faithful  Servants,  are  made  to  groan  under  a  pinching 
Neceflity  ?      Why  does  he  fufier  it  to  happen  unto   the  Righteous  according  to 
the  V/ork  of  the  Wicked,  and  to  the  Wicked  according  to  the  Work  of"  the 
Righteous  ?     Why  are  fome  rich  and  others  poor  ?    Some  healthy,  others  fickly  ; 
fome  deformed,  others  well  {haped  ;    fome  very  wonderfully  preferved,  others 
expcfed  to  many  Perils  ?     Why  have  fome  very  large  natural  Endowments,   vaft 
Capacities  for  Penetration  into  the  Things  of  Nature,  a  clear  Underflanding,  a 
iharpVvir,  ftrong  JVIemory,  and  a  ready  Elocution,  while  others  are  naturally 
Men  of  little  Wit,  unacStive,   dull,  aud  flow  of  Speech  ?     "^Vhy  have  fome  the 
clear  Light  of  the  Gofpel  in  its  Power  and  Purity  fliining  into  both  their  Heads 
and  Hearts^  while  Alilllcns  do  fit  in  Darknefs  deftitute  of  fuch  a  Light,  by  which 
the  Knowledge  of  Salvation  is  conveyed  for  the  Remiilion  of  Sins  ?     Why  does 
the  Daj-fpring  from  on  high  vifit  one  Nation  and  not  another  ?      Why  feeing 
GOD  is  infinitely  holy  doth  he  fulFer  Sin  to  overfpread  the  whole  Univerfe,  and 
do  fo  much  Mifchief  to  the  Souls  and  Bodies  of  Men  ?      Why  feeing  he  fo  fo- 
lemnly  declares  his  Jbhorrence  of  fo  great  an  Evil,  and  feeing  with  him  is  almighty 
Power,  did  he  at  firft  fuffcr  its  Entrance  into  the  World  ;  or  at  leaft  why  did  he 
r»ot  ftifie  it  in  its  very  Birth,  and  for  ever  flop  its  Mouth  and  hinder  its  Race  ? 
Why  feeing  GOD  is  infinite  in  Mercy  and  Almighty  in  Power,  and  feeing  thou 
confidently  affirmeft  that  he  mo/}  heartily  wijheih  and  willeth  the  Converfion  and 
Salvation  of  every  Individual oi  Jdam's  fallen  Race,  doth  he  not  effe£iuaUy  accom- 
plifh  tl^e  fame  ?     Is  his  Arm  too  weak  for  his  Will?     Or  cannot  he  as  eafily 
effeSi  their  Cociverfion  and  Salvation  as  wijh  it  to  be  done  ?     And  feeing  thou 
chargeft  us  with  rendring  GOD  infincere  and  to  mock  his  poor  Creatures,  confider 
whether  thou  thy  felf  doft  at  all  mend  the  Matter  by  faying  he  heartily  and  fin- 
cerely  wijheth  the  actual  Salvation  of  every  Lidividual  of  the  fallen  Race  of  Men, 
which  yet  at  the  fame  Time  he  perfectly  knows  fhall  never  be  done^   nor  defigns 
U  effe£f  ?     Doth  it  become  the  divine  Veracity,  Sincerity  and  Immutability  to 
fay  that  he  moft  fincerely  willeth  and  wifheth  that  to  be  done  which  lie  perfectly 
knows  {hall  never  be  done,  nor  defigns  fhall  be  done  ;  and  which  he  at  the  fame 
Time  is  able  to  do,  or  caufe  to  be  done  if  he  pleafeth  ?     Or  fliall  it  be  faid  that 
he  wills  and  wifhes  the  adual  Salvation  of  all  Men  without  Exception  ;  but  that 
he  afterwards  fees  fit  to  alter  his  Defigns  as  to  fome  by  Reafon  of  fome  L^nwor- 
thinefs  in  the  Creature,  which  he  did  not  perfectly  forefee  ?     Can  any  Thing 
happen  in  Time  which  he  did  not  pcrfedly  know  from  all  Eternity  ?     Surely  if 
forefe*n  Unworthinefs  in  the  fallen  Sons  and  Daughters  of  Men,  feperate  from 
his  fovereign  Grace  and  Pleafure,  had  been  of  itfelf  a  fufHcient  Barrier  to  the 
,  Salvation  of  any  of  them,    then  by  juft  Confequence  not  one  of  them  could 
!    have  been  faved,  feeing  by  the  Fall  they  are  all  equally  unworthy,  all  by  Nature 
alike  Children  of  Wrath. 

Be 


Of  Predestination  and,  Election.  30 

•  Be  well  adviTed  then  henceforth,  O  Objedor !   not  to  take  fuch  ankward  Me- 
thods and  iinivar rentable  Meafures  :o  defend  the  divine  Mercy,  to  the  Prejudice 
of  the  divine  Wi(i.iom  and  Immutability,  to  eclipfe  the  one  in  order  to  give  Light 
unto  the  other.     Never  more  attempt  to  comprehend  the  Ocean  in  thy  Nut- 
Shell,  nor  fathom  its  unfcarchable  Depth  with  thy  fhort  Line,   who  art   but  a 
Creature  of  Yefterday,   and  who    (comparatively  fpeaking)   knoweft  nothing  of 
CsOD  and  his  Ways  :  For  how  fmall  a  Portion  is  heard  of  him,  and  even'the 
Thunder  of  his  Power  v^ho  can  underfland  ?     Much  lefs  canfl  thou  by  all  thy 
curious  Searching  find  out  the  Almighty  to  Perfection,  or  trace  all  his  Ways ; 
many  of  which  are  paft  fi^^ding  out :  For  his  Way  is  in  the  Sea,  and  his  Paths  in 
the  mighty  Waters,  and  his  Footfleps  not  known.  Remember  then  that  there  is  no 
better  Way  of  accounting  for  them  than  by  looking  upon  his  Will  as  a  Reafon 
of  his  Counfel,  and  as  a  perfecSl  Rule  of  all  Righteoufnefs,   thence  concluding, 
that  however  his  Judgments  are  unfearchable,   they  are   all  according  to  Truth 
and  Righteoufnefs  ;  and  that  GOD  himfelf  knows  how  to  reconcile  all  thcfe 
Difficulties  which  clog  our  (hallow  Apprehenfions  ef  his  Manner  of  Being  and 
Subfiflence,  and  of  his  Judgments  and  Ways  ;  patiently  waiting  for  the  Day'5 
Approach,  when  he  will  openly  vindicate  the  Equity  of  all  his  Proceedings  with 
the  fallen  Sons  of  Men,  fo  as  that  every  Mouth  (hall  be  (topped,   and  every 
Tongue  confefs  that  he  is  righteous.     Do  thou  no  more  finfullv  ftrive  with  him 
who  gives  none  Account  of  his  Matters   to  any.     Humbly  confefs  thy  former 
Folly  and  prying  Curiofity,  faying,  "Behold  I  am  vile, what  il^all  I  anfwer  thee  j 
I  will  lay  my  Hand  upon  my  Mouth,  once  have  I  fpoken,  but  I  will  not  anfwer, 
yea  twice, but  I  will  proceed  no  further."     Remember  the  Battle,  do  no  more 
rebel  againfl:  the  Evidence  of  GOD's  holy  Word,  nor  arraign  his  Juftice  at  thy 
Bar.     Give  an  attentive  Ear  to  my  Words,  and  hear  what  I  have  yet  to  fay  on 
GOD's  Behalf.     Refolve  to  abide  by  this  Maxim,  vix.  That  GOD  is  able  to 
reveal,  and  has  Power  to  command  our  Credence  to  Matters  that  are  above  the 
Grafp  of  bare  Reafon,  and  that  whatfoeverGOD  fays  muft  needs  be  undoubtedly 
true.     This  will  be  the  beft  Expedient  to  free  thy  Mind  from  all  thofe  pu%?Jhig 
Difficulties  which  ever  intangle  and  perplex  the  Minds  of  all  curious  Peepcis  into 
GOD's  Ark  ;  and  to  prevent  that  BHndnefs  and   Judgment  wherewith  fuch  are 
ufually  fmitten  by  the  blafting  Hand  of  an  angry  and  jealous  GOD.     And  ica;n 
devoutly  to  fay  with  the  great  Apoftle,   "   O  the  Depth'of  the  P.iches  both  of 
"  the  Wifdom  and  Knowledge  of  GOD,  hov/ unfearchable  are  liis  Judgmenf^, 
<«  and  his  Ways  pafl  finding  out  !   For  who  hath  known  the  Mmd  of  the  Lord, 
**  or  being  his  Counfellor  hath  taught  him  Knowledge  ?     Or  who  hath  given  ta 
<*  him  and  he  fhall  be  recompenfed  again  ?     For  <?/him,  and  through  him,  and 
"  to  him  are  all  Things,  to  whom  be  Glory  for  ever,  Amen.'" 

Having  thus  far  proceeded  in  order  to  give  my  Reader  a  fummary  Account: 
of  the  whole  Argument  and  State  of  the  Cafe  between  us  and  our  Objcdtors  ; 
I  fhall  now  proceed,  by  divine  Afliftance  io  enlarge  thereupon  :  Which  I  ihalldo 
in  the  following  Method. 

G  I.  I 


40  Of  Predestination  and  Election. 

r.  I  fliall  endeavour  to  evidence  the  Peculiarity  of  GOD's  dealing  fome^  a 
definite^  certain  Number  of  Perfons  out  of  the  corrupt  Mafs  or  Lump  of  the  fallen 
Sons  oi  yidam,  and  that  they  were  chofen  in  Christ  their  elect  Head  before  the 
World  began,  /'.  e.  from  Eternity. 

2.  I  fnall  manifeft  that  thefe  were  chofen  unto,  that  is  to  fay,  that  they  fliould 

in  due  Seafon  be  made  Partakers  of  rt^««/ Salvation. 

3.  I  fhall  come  to  fliew  that  they  were  alfo  as  really  and  certainly  chofen 
unto  certain  Mediums  in  order  to  fit  them  for  that  End,  as  unto  the  End  itfelf, 
viz.  That  they  fhould  be  juftified  by  the  Redeemer's  Blood  and  Righteoufnefs 
iiirauted  to  them  ;  and  that  they  fhould  be  effectually  called,  and  at  length  com- 
pieatly  fantStified  by  the  Ploly  Ghoil. 

4.  I  fliall  attem.pt  to  evidence  the  Ahfolutemfs  of  this  Election,  vi%.  That  it 
is  not  wavering  and  uncertain,  depending  upon  forefeen  Faith  and  good  Works 
in  Men  as  the  moving  Caufe  thereof,  but  that  it  fprings  folely  from  GOD's 
fovereign  Grace  and  Pleafure. 

5.  Having  proved  all  this,  I  fhall  come  to  fhew  how  unjuft  and  unreafonable 
are  all  the  Cavils  and  Objections  made  againft  this  holy  Dodtrine. 

Thus  Matters  ftand  ready  for  a  Hearing  and  Trial  (at  large)  of  the  Caufe  and 
Truth  of  our  GOD,  which  in  his  Name  and  Strength  I  have  undertaken  to  plead. 
And  may  it  pleafe  him  to  grant  a  good  Iffuc. 

Now  in  order  to  make/z/r^  Work,  I  fhall  firfl  of  all  produce  a  few  fubflantial 
and  unexceptionable  WitneiTes,  whofey^/Vzif  Evidence  ftiall  confirm  the  whole  be- 
yond all  Contradiction.  Eph.  I.  3  to  15.  where  the  great  Apoftle  ufhers  in 
the  whole  of  this  Do6trine  with  a  rapturous  Doxology,  faying,  "  BlefTed  be  the 
God  and  Father  of  our  Lord  Jesus  Christ,  who  hathblefTed  us  with  all  fpi- 
ritual  BlePiings  in  heavenly  Things  in  Christ,  according  as  he  hath  chofen  us 
in  him  before  the  Foundation  of  the  World,  that  we  fhould  be  holy  and  without 
Blame  before  him  in  Love  ;  having  predeftlnated  us  to  the  Adoption  of  Chil- 
dren by  Jesus  Christ  to  himfelf,  according  to  the  good  Pleafure  of  his  Will, 
to  the  Praife  of  the  Glory  of  his  Grace,  wherein  he  hath  made  us  accepted  in  the 
Beloved  :  In  whom  we  have  Redemption  through  bis  Blood,  the  Forgivenefs  of 
Sins,  according  to  the  Riches  of  his  Grace  ;  wherein  he  hath  abounded  towards 
us  in  all  WifJom  and  Prudence,  having  made  known  unto  us  the  Myflery  of  his 
Will,  according  to  his  good  Pieafiire  whicli  he  bath  purpofed  in  himfelf;  that  in 
the  Difpenfation  of  the  Fulnefs  of  Times  he  might  gather  together  in  one  all 
Things  in  Christ,  both  which  are  in  Heaven  and  which  are  on  Earth,  even  in 
him  :  h\  whom  we  have  obtained  an  Inheritance,  being  predeftlnated  according 
to  the  Purpofe  of  him  who  worketh  all  Things  after  the  Counfel  of  his  own  Will, 
that  we  fliuulu  be  to  the  Praife  of  hiis  Glory,  who  firft  trufted  in  Christ  :  In 

whom 


Of  Predestination  and  Election.  41 

whom  ye  alfo  trufted  after  that  ye  heard  the  Word  of  Truth,  the  Gofpel  of  your 
Salvation  ;  in  whom  alfo  after  that  ye  beh'eved,  ye  were  fealed  with  the  holy 
Spirit  ofPromife  :  Which  is  the  Earnefl  of  our  Inheritance,  until  the  Redemption 
of  the  purchafed  PofTeflion,  to  the  Praife  of  his  Glory." 

Now  what  can  be  fuller  to  our  Purpofe  than  this  admirable  PafTage  of  holy 
Scripture  :  For  here  obferve  what  exprefs  Mention  is  made  of  fome  that  are  the 
ElecSt  of  GOD,  by  him  chofen  not  in  Time,  but  before  all  Time,  even  before 
he  laid  the  Foundation  of  the  World  3  whence  appears  the  Peculiarity  and  Eter- 
nity of  this  Election. 

Again,  They  are  faid  to  be  chofen,  not  becaufe  they  would^  but  becaufe  they 
Jhoiild  be  holy  in  Time  :  Which  in  Part  fhews  the  Abfolntenefs  of  their  Eledion, 
and  wholly  overfets  -^  conditional  YXtQdon^  upon  Forefight  of  the  Eledl's  future 
Holinefs.  They  are  alfo  faid  to  be  chofen  in  Christ,  who  is  the  chofen  Head 
of  his  Elecfl  the  Church,  who  died  for  them  ;  and  that  by  him  they  were  predefli- 
nated  to  the  Adoption  of  Children,  and  have  Redemption  through  his  Blood,  and 
their  Forgivcnefs  of  Sins  ;  which  points  out  their  Juftitication,  compleat  Sanctifi- 
cation,  andGlorification.  All  thefe  being{/7^'?7//^/PartsoftheEle6l's  Redemption 
bv  Christ,  in  whom  they  were  chofen,  why  elfc  is  it  faid  in  the  preterTenfe, 
That  GOD  hath  blefled  them,  and  that  too  with  all  fpiritual  Blefiings  in  heavenly 
Things  in  Christ  ?  And  that  they  have  (mark)  not  may^  or  may  net  have^  but 
they  have  obtained  an  Inheritance,  being  predef}:inated  or  fore-ordained  thereunto, 
as  the  Word  Pred,i/l inate  do\h  properly  fignify  ?  And  to  whom  GOD  accord- 
ingly in  the  gracious  and  wife  Difpeniations  of  his  Providence,  doth  in  and  by 
the  Word  and  Spirit  of  his  Grace  make  known  the  Myftery  of  his  Will  j  that 
being  the  Means,  in  and  by  which  the  Eled:  are  and  fliall  be  gathered  together  in 
one  Body,  under  one  Head,  even  Christ,  the  Head  of  their  Eledtion,  in  the 
Fulncfs  of  the  Difpenfation  of  Times  which  GOD  hath  purpofed  in  him  [elf : 
And  who  to  make  all  fure,  doth  upon  their  believing,  feal  them  with  his  holy 
Spirit  of  Promife,  which  is  unto  them  an  Earncft-Pcnny  or  Pledge  of  their  being 
in  due  Time  put  into  the  _///// and  <7<f?:/^/ PofTeflion  of  the  heavenly  Inheritance, 
which  for  them  was  obtained  by  the  invaluable  Price  of  Chrisi  's  Blood,  and  to 
which  they  were  from  Eternity  predeftinated. 

Next  to  all  this  obferve  how  often  and  in  how  pill  a  Manner  the  Root  and 
fpringing  Caufe  of  this  their  Election,  Predeftination,  Adoption,  Redemption, 
Effedfual  Calling,  Sanctification,  and  Sealing  to  the  Day  of  Redemption,  is  men- 
tioned ;  (mark)  'tis  not  faid  according  to  their  good  Free-v.ill  Pleafure,  and  the- 
Jorefeen  Riches  of  their  Faith  and  good  Works  ;  No  ;  but  according  to  the  good 
Pleafure  of  GOD's  IVill^  and  the  Riches  oi his  Grace^  or  free  Favour,  who  work- 
eth  all  Things  after  the  Counfel  of  his  own^  not  his  Creatures  Will,  to  the  Praife 
of  his  glorious  Grace  therein  difplayed  ;  fo  that  her-e  is  no  Room  for  a  conditi- 
onal hap- hazard  Ele^ion^  depending  upon  the  Creature's  forefeen  free-will  Per- 
formances of  Faith  and  Holinefs  i  thefe  good  Qualifications  being  the  prep.'r 

G  2  Fruiii 


4^  Of  Predestination  and  Election.' 

Fruits  and  Effe^s^  not  the  Caufe  of  GOD's  ele£ling  them  :  And  all  that  they 
/houUbe  to  the  Praife  of  his  Glorj'  ;  namely,  by  a  devout  and  holy  Life,  free 
and  ready  Obedience,  they  being  chofen  unto  Holinefs  ;  and  not  to  fly  in  a  wicked 
Manner  in  their  great  and  gracious  Elector's  Face  by  a  licentious  and  wicked 
Life.  Which  evidently  fhews  the  Perverfenefs  of  our  Opponents  Cavils  againft 
thefe  holy  Dodlrines,  calling  them  by  the  odious  Names  o^  abominable  and  licen- 
tious:  Juft  as  if  the  /;.'V/?^y?  Inftance  of  God's  abounding  Love  and  Grace  did 
lay  a  Foundation  for  the  mofl  ungrateful  Returns  from  the  Objedts  thereof. 

But  I  go  on  to  produce  my  fecond  good  Evidence  to  corroborate  this  that  hath 
given  in  (o  large  zvAfuUz  Teftimony,  for  and  in  Behalf  of  the  Caufe  and  Truth 
of  our  fovereiga  Lord  the  King  of  Heaven  and  Earth.  i  Thef.  2.  13,  14. 
where  obferve  that  after  the  Apoflle  had  in  the  foregoing  Words  fhewn  that 
fome  vi^ere  by  the  deep  and  righteous  Judgment  GOD  given  over  to  ftrong  De- 
lufions  to  believe  Lies,  and  be  damned  for  their  Wickednefs  in  hating  and  oppofing 
the  Truths  of  the  Gofpel,  inftead  of  believing  and  loving  themj  he  comes  in 
the  next  Words,  Ver.  13,  14.  in  a  moft  emphatic  Manner  to  point  out  and 
mention  to  the  believing  Thejfalonians  the  difcriminating  Grace  and  clewing  Love 
of  GOD  towards  them^  whereby  he  took  an  early  and  effeSiual  Care  to  prevent 
their  Damnation  through  the  Sin  of  Unbelief  and  an  unfanilified  Heart  (the  fad 
Cafe  of  tliofe  mentioned  in  the  Context)  and  this  difcriminating  Grace  v.'bereby 
GOD  made  thefe  believing  Theflalonians  thus  to  differ  from  the  others^  he  very 
defervedlv  ufhers  in  as  a  Matter  oi great  Thankfulnefs ^  thus  ;  "  But  (fays  he  by 
\^2.y  of  Contradiftinflion)  we  are  bound  to  give  Thanks  always  to  GOD  io\ you 
Brethren,  beloved  of  the  Lord^  (namely  with  an  eleSling^  difiingui/hing  Love  as  it 
follows)  becaufe  GOD  hath  from  the  Beginning  chofen  you  (which  he  did  not 
thofe  others  that  perifli'd  in  their  Unbelief)  unto  Salvation  through  Sandlification 
of  the  Spirit  and  Belief  of  the  Truth,  whereunto  he  called  you  by  our  Gofpel, 
to  the  obtaining  of  the  Glory  of  our  Lord  Jesus  Christ."  Hence  then  how 
eafily  may  we  obferve  the  Freenefs^  Jbfolutenefs,  Perfonality  and  Peculiarity  of 
Eledtion  here  ?  For  it  was  of  particular  Perfons  in  plain  Contradiflin£tion  from 
thofe  others  mentioned  in  the  Context,  and  therefore  the  greater  Ground  of 
Thankfulnefs  did  arife  :  This  eledling  Adl  it  appears  was  founded  y^i/if/y  upon  the 
elct^ing,  di/iinguifnng  Love  of  GOD,  and  not  any  natural  Betternefs  in  thefe 
Ele6l,  who  while  in  their  natural  State  were  unfanSiified  and  Unbelievers  as  well 
as  the  others, as  their  being  chofen, that  they  might  be  Lndtilied  &  come  to  believe 
do  plainly  hold  forth  :  Nor  could  their  Eleilion  depend  upon  their  San6lificatIon 
and  Faith  forefeen  in  them,  becaufe  thefe  good  Qualities  are  not  mentioned  as 
Catfes,  but  as  the  natu?-al znd  proper  EffcSls  of  their  Eledlion  unto  Salvation,  and 
the  obtaining  the  Glory  of  our  Lord  Jesus  Christ,  to  which  they  were  cho- 
fen and  called.  So  that  it  is  not  a  Thing  fickle  and  uncertain,  but  abfolute  and 
free  :  It  is  an  Election  promotive  of  Faith,  Sandlification  and  Holinefs  ;  becaufe 
to  thefe  they  are  faid  to  be  chofen  as  well  as  unto  Salvation  the  End.  Thefe  are 
infeperably  and  moft  orderly  joined  together,  which  Ergo^  no  Man  may  attempt 
to  invert  or  to  put  afunder.     And  then  next  to  this,  obferve  the  Jntiquity  of  this 

free 


Of  Predestination  and  Election.  43 

free  Ele£^lon  ;  it  was  from  the  Beginning,  that  is  to  fay,  before  the  Foundation  of 
the  World,  or  before  the  World  began,  as  other  Scriptures  do  exprefs  the  Matter, 
which  is  a  better  Interpretation  of  this  Text  (furely)  than  Dr.  Whitbf%,  who  will 
by  no  Means  allow  of  an  eternal  Eledtion  from  this  Place.  Of  all  which  I  take 
this  to  be  the  Sum,  anfwerable  to  the  Scope  of  the  Place  and  Tenor  of  the 
Apoftle's  Words,  q.  d.  "  We  are  always  bound  to  be  very  thankful  to  GOD 
<'  on  your  Account,  Brethren,  beloved  of  the  Lord,  becaufe,  while  he  left 
*<  thofe  others  out  of  his  Book  qI  free  Eledion  in  their  natural  unfandificd 
**  Eftate,  fuifering  them  to  take  their  own  corrupt  natural  Courfe  which  led 
*'  unto  Deftrudtion  and  their  fuft  Perdition  which  he  willed  not  to  hinder  by  his 
<'  Ads  of  Eledion  and  Sanctiiftcation  ;  he  was  gracioufly  pleafed  of  his  fovereign 
*'  Grace  and  Pleafure  (who  hath  Mercy  on  whom  he  will  have  Mercy,  and 
*«  whom  he  will  he  hardneth)  efFecftually  to  preferve  you  from  running  into  fuch 
*'  Perdition  with  others  ;  who  accordingly  eleded  you  in  Christ  before  the 
*'  World  began  unto  Salvation  the  End,  and  unto  Sanguification  and  the  Belief 
«'  of' the  Truth  through  the  Gofpel  as  the  Means  and  Mediums  thereof;  which 
*«  is  anfwerable  to  his  eternal  Purpofe  which  he  purpofed  in  Christ  Jesus  our 
"  Lord."  Eph.  3.  4.  To  all  which  I  (hall  fubjoin  Tit.  i.  12.  "  Faul  2, 
Servant  of  GOD  and  an  Apoftle  of  Jesus  Christ,  according  to  the  Faith  of 
GOD's  Eledl,  and  acknowledging  the  Truth,  which  is  after  Godlinefs,  in  Hopes 
of  eternal  Life,  which  GOD  that  cannot  lye,  hath  promifed  before  the  World 
began,  but. hath  in  due  Times  manifeftedhis  Word  through  Preaching."  Hence 
when  St.  Paulas  in  Jifs  13.  preached  at  Antloch  the  Word  of  the  Gofpel,  out 
of  which  the  Faith  of  GOD's  Eledlcometh,  to  a  great  Multitude,  fome  of  whom 
rejeded  the  Truth,  contradiding  and  blafpheming,  (as  indeed  but  too  many  do 
now-a-days,  fpeaking  evil  of  GOD's  Way  of  Salvation)  and  fo  were  felf-con- 
demned,  judging  themfelves  (as  St.  PW  faith)  unworthy  of  eternal  Life  ;  while 
others  very  gladly  embraced  the  divine  MefTage,  (as  Thanks  be  to  GOD  fome 
do  at  this  Day)  thence  it  naturally  follows  in  the  next  Words  as  the  Refult  of 
the  whole,  Ver.  48.  Jnd  as  many  as  were  ordained  to  eternal  Life  believed.  (Mark) 
He  doth  not  fay,asmany  as  believed  were  thenordain'd  to  eternal  Life,as  tho'  this 
Ordination  terminated  on  theirBelievingasamovingforefeenCaufeofit  j  No  :  But 
contrariwife,  as  many  as  were  ordained  to  eternal  Life  believed  ;  namely,  with 
the  Faith  of  GOD's  Ele£l,  they  being  chofen  from  the  Beginning  unto  Salvation 
through  Sanftification  of  the  Spirit  and  Belief  of  the  Truth.  *'  The  Gofpel 
came  to  them  not  in  Word  onlv  but  alfo  in  much  Power,  in  the  Holy  Ghoft  and 
in  much  AlTiarance,  Vfhxch  effeSiually  worketh  in  them  that  believe,"  as  now  it 
did  in  thefe  Converts,  anfwerable  to  the  divine  Fore-ordmation.  Thus  doth  the 
Apoflle  trace  Things  up  to  their  Head  and  Fountain-Caufe,  which  is  well  con- 
fiftent  with  good  Philofophy  and  a  natural  found  Method  of  Reafoning. 

Now  put  all  thefe  Scripture-Teftimonies  together,  and  fee  how  vain  are  all  the 
Shuffles  and  Cuts,  Twijlings  and  Turnings  of  the  Arminians,  who  are  not  willing 
to  allow,  that  Perfons  being  chofen  from  the  Beginning  fignifies  their  being  cho- 
fen from  Eternity,    Alfo  in  wrefting  that  Text  in  ^£ti  1 3.  48.  from  its  natural 


44  0/  Predestination  and  Electioj^. 

and  genuine  Import,  alleJging  that  the  Senfe  is  that,  As  many  as  were  difpofed^ 
namely,  by  a  free-will  Determination,  independant  of  fupernatural  Grace,  be- 
lieved to  Life  eternal  ;  or  that  they  were  difpofed  to  eternal  Life;  that  is  to  fay, 
that  they  believed  in  that  great  Article  of  Faith.  Such  miferable  Shifts  are  thefe 
non-Lovers  of  GOD's  free  Election  put  to  in  their  arguings  againft  it.  Thefe 
were  indeed  difpofed  for  eternal  Life,  and  believed  in  order  thereunto,  by  the 
free  Exercife  of  their  renewed  Wills,  as  appears  by  their  Gladnefs  and  rejoicing  ; 
but  (liU  if  we  credit  the  facred  Text  it  was  becaufe  they  were  ordained  there- 
unto. They  were  ordained  to  both  Faith  and  eternal  Life,  and  therefore  did 
they  believe  in  order  to  the  attaining  of  that  Glory  with  the  Faith  of  GOD's 
Eledl,  "  in  Hopes  of  eternal  Life,  which  GOD  that  cannot  lye,  had  promifed 
them  in  Christ  their  covenanting  Head  before  the  World  began,  which  in  this 
due  Time  was  manifefted  through  the  Apoftle's  Preaching,  the  LORD  work- 
ing with  them."  Thus  (as  the  Apoflle  fpeaks  2  Tim.  i.  9,  10.)  *'  They  were 
Jfaved  and  called  with  a  holy  Calling,  not  according  to  ihcir  Works,  but  accord- 
ing to  GOD's  civn  Purpbfe  and^  Grace  which  was  given  them  in  Christ  Jesus 
before  the  World  began,  who  hath  abolifhed  Death,  and  brought  Life  and  Im- 
mortality to  Light  (to  thefe  faid  Converts  in  a  particular  Manner  at  that  due 
Time)  through  the  Gofpel  preached  unto  them."  "  As  many  as  were  ordained 
to  eternal  Life  believed,"  and  the  reft  we  fee  contradicted  and  biafphemcd,  re- 
maining Unbelievers.  *'  The  Election  obtained  and  the  reji  were  blinded:'* 
That  fame  Jesus  whom  the  former  with  Gladnefs  received  as  a  fure  Foundation 
to  build  their  heavenly  Hopes  upon  ;  thefe  latter  with  Indignation  rejected  as  a 
*'  Stone  of  Stumbling  and  Rock  of  Offence." 

My  next  Proof  fhall  be  taken  from  Rom.  8.  28.  and  onward,  where  the 
Apoftle  fpeaking  of  the  Eledt  and  Predeflinate  as  Heirs  of  GOD,  and  joint- 
Heirs  with  Christ,  he  lays  down  this  Propofition  concerning  their  fafe  and 
happy  State,  "  That  all  Things  fhall  work  together  for  their  Good,  that  is, 
their  fpiritual  and  eternal  Good  (as  appears  by  what  follows)  they  being  Lovers 
of  GOD,  and  called  according  to  his  eternal  Purpofe,  which  he  had  purpofed  in 
Christ  Jesus  our  Lord."  Then  he  goes  on  proving  his  Propofition  with 
fuitable  lUuftrations,  by  the  following  Method  of  Reafoning,  Ver.  29.  *'  For 
(fays  he)  whom  he  did  foreknow,  thofe  he  did  predeftinate  to  be  conformed  to 
the  Image  of  his  Son,  that  he  might  be  the  Firfl-born  amongft  many  Brethren. 
Moreover  whom  be  predeftinated  them  he  alfo  called,  and  whom  he  called  them 
he  alfo  juftified,  and  whom  he  juftified  them  he  alfo  glorified,"  Whom  in  Fer. 
33.  he  exprefly  calls'  GOD's  Eledl,  whom  GOD  juflifieth,  for  whom  Chrifl 
died  to  free  from  Condemnation,  yea,  who  rather  rofc  again,  afcendeJ,  and  ever 
liveth  to  make  Interceffion  at  the  right  Hand  of  GOD,  pleading  the  Merit  of  his 
Death  for  them.  Whence  he  folidly  concludes  in  a  Way  of  holy  Ttiumph  and 
Challenge,  that  no  Soul- Enemy  whatever,  whether  Principalities  or  Powers, 
Things  prefent  or  Things  to  come,  whereof  he  reckons  up  a  large  Caiahgue^ 
fiiall  be  able  to  feperate  them  from  the  Love  of  GOD  which  is  in  Christ  Jesus 
our  Lord  j  they  being  more  (mark)  more  than  Conquerors  through  him  who  thus 

loved 


Of  Predestination  ^//i^ELECTiON.'  ^g 

loved  "them  as  to  do  all  Things  for  them.  This  is  a  ju/i  and  tr-ue  Account  of 
Things,  as  the  imfariial  Reader  may  eaiily  fee  by  confulting  the  Place  at  large, 
and  alfo  fee  it  very  full  to  my  Purpofe. 

Whence  I  fliall  infer,  how  impertinently  fuch  argue  in  Oppofition  to  this  Text, 
who  fay,  tho'  Fire  and  Faggot  cannot,  yet  Sin  may  or  can  feperate  a  true  Be- 
liever from  the  Love  of  GOD  which  is  in  Christ  Jesus  our  Lord.  Whereby 
this  Tafk  lies  upon  them  to  do,  vi%.  To  prove  that  the  Sin  which  makes  fuch  a 
Seperation  does  efFecl  this,  without  being  either  prefent  or  to  come,  alfo  without 
having  any  Power  or  Dominion  over  their  Souls,  or  without  Sin's  pov/erful  Pre- 
fcncc,  which  is  moft  abfurd.  Befides  this  filly  Objeilion  flies  full  in  the  Face  of 
the  Apoftle's  whole  triumphant  Challenge  in  this  noble  Chapter,  and  pofitively 
contradicts  his  Conclufion,  "  That  neither  Life,  nor  Death,  nor  Angels,  nor 
Principalities,  nor  Powers,  nor  Things  prefent,  nor  Things  to  come,  nor  any 
other  Creature,  fiiall  be  able  to  feperate  fuch  from  the  Love  of  GOD  which  is  in 
Christ  Jesus  our  Lord."  And  confequently  he  included  Sin  with  its  Power 
and  Prefence^  as  unable  to  make  fuch  a  Seperation  as  fome  plead  for. 

Again  I  infer,  how  impertinently  a  bare  Scrap  of  the  abovefaid  Text,  viz, 
{zuhom  he  did  fore  knoiu  thofe  he  did  predeffino.te)  is  culled  out  by  f  )me  to  prove  their 
conditional  hap-hazard  Ek&iion  upon  forefeen  Faith  and  good  Works.  Whereas 
by  reading  the  Text  throughout  we  fkail  fee  that  the  Foreknown  there  mentioned 
and  the  Eied  predeftinated  to  be  called,  juftified  and  glorified,  are  one  and  the 
fafne  Perfons.  So  that  GOD's  Foreknowledge  there  fpoken  of  does  not  intend 
b\s  general  Prcfcience^ -whereby  he  foreknows  all  Things  whatever,  whether  2;ood 
or  bad,  or  all  Perfons  whatfoever,  whether  EleSf  or  JSlon-ele£i  :  But  implTcs  a 
Knowledge  of  Peculiarity,  attended  with  zfpecial  Love^even  fuch  a  Love  as  GOD 
bears  to  his  Ele6l,  whom  he  predeftinated  to  be  called,  juftified  and  glorified,  as 
the  Place  itfelf  fliews  ;  and  which  Diftindion  there  is  an  evident  Foundation  for 
in  other  Texts  of  Scripture,  as  in  Pfal.  i.  ult.  "  The  Lord  knoweth  the  Way 
of  the  Righteous,"  which  is  diftinguiflied  from  what  is  faid  of  the  Wicked's 
Way,  which  alfo  by  a  general  A61  of  Prefcience  he  knoweth,  but  not  in  that 
fpecial  Manner  as  he  is  faid  to  know  the  Way  of  the  Righteous.  See  alfo  2  57///. 
2.  19.  Where  it  is  obfervable,  that  when  fome  Men  of  Note,  feeming  Pillars^ 
fell  off  from  the  viftble  Church,  it  is  for  the  Comfort  of  true  Believers  added, 
"  Neverthelefs  (or  notwithftanding  thefe  Men's  Apoftacy)  the  P'oundation  of 
GOD  ftandeth /ttr^,  having  this  Seal,  The  LORD  knoweth  them  that  are  His." 
i.  e.  His  in  z  peculiar  Manner  as  his  Ele5l  and  Predejiinate,  whom  he  has  marked 
out  for  Salvation,  his  Sheep,  whom  as  a  Shepherd  he  knoiveth  and  calleth  by  Name, 
and  fetteth  his  Mark  upon.  T'hus  are  they  diflinguijlml  from  thofe  Apojiates^ 
which  alfo  GOD  knew  by  a  general  ASl  of  his  Knowledge,  whereby  he  knows 
the  Good  and  the  Bad,  who  are  all  his,  namely,  by  Creation,  tho*  not  by 
Election ;  as  Job  faith,  "  The  Deceived  and  the  Deceiver  are  his^  and  fo  are  the 
Cattle  upon  a  thoufand  Hills." 

Note 


46  Of  Predestination  and  Election. 

Note  again.  As  thefe  Foreknown  are  faid  to  be  predeftinated  vnio  a  Confor- 
ttiity  to  Christ,  it  at  ove  View  diicovers  this  to  be  a  Doctrine  cf  Holinefs,  and 
that  our  Confori-nity  to  Christ's  Image  is  not  the  Caitfe  hnX.  x\\t  proper  EffeSis 
of  Ele6lion  and  PredefHnation  ;  fo  that  GOD  did  not  foreknow  tiiis  otherwife 
than  as  by  his  Predejiination  he  defigned  to  effeSf  it. 

That  Text  alfo  is  <?;  ///chofen  by  our  conditional  EleSiloners  in  1  Pet.  i.  i,  2. 
if  confidered  in  its  uniform  and  conned ed  Parts,  and  not  by  a  5fr«/>  of  it  only, 
which  they  commonly  take   up  withal,  as  Men  mightily  taken  with  the  meer 
Jing/e  and  Sound  oi'  Words.     We  will  therefore  do  both  the  Text  and  GOD's 
Caufe  fo  much  Jujiice  as  to  read  kali out^   "  Eleft  according  to  the  Foreknow- 
ledge of  GOD  the  Father  through  Sandification  of  the  Spirit  unto  Obedience, 
and  fprinkling  of  the  Blood  of  Jesus  Christ."     Whence  obferve  how  the 
Methods  of  divine  Grace  in  the  Salvation  ofeled  Sinners  are  pointed  out  in  a 
Way  correfpondent  with  Rom.  8.   29,   30.  juft  before  confidered,  and  fo  this 
muft  be  underftood  accordingly  ;  for  St.  Paul  there  and  St.  Peter  here  may  not  be 
thought  to  contradidt  each  other,  but  do  fpeak  the /(?ot^  Things.     The  former 
fpeaks  of  Foreknowledge  and  Predeftination  unto  a  Conformity  to  Christ,   to  be 
called,  juftified  and  glorified  5  and  the  Perfons  of  whom  this  is  fpoken  are  exprefiy 
called  GOD's  Ele£i  :  The  A7//^r  accordingly  fpeaks  of  Foreknowledge  and  Elec- 
tion through  Sandtification  of  the  Spirit  unto  Obedience^  and  fprinkling  or  apply- 
ing the  juftifying,  cleanfing  Blood  of  Jesus  Christ.     Hence  then,  their  Jufti- 
iication,  Sandification  and  Obedience  are  the  natural  and  proper  Effects  of  the 
Father's  Eledion,  which  he  accordingly  foreknew  and  not  otherwife ;  hence  it  is 
not  faid  eledled/^r  but  ««/(?  Obedience.     Like  that  in  Eph.   i.  4.  "  Chofen  in 
Christ,  that  we  Jhould  be  holy  and  without  Blame  before  him  in  Love."     All 
which  flill  batters  down  that  wicked  OhjeSlion  that  chargeth  the  Doctrine  of 
sbfolute  Ele6lion  with  encouraging  Licentioufnefs  in  the  Ele6l,  (hewing  more  and 
more  the  Abominahlenef  of  fuch  Objedions. 

I  fliall  next  obferve  from  Rom.  11.  That  the  great  Apoftle  having  before 
treated  of  GOD's  rejeding  the  unbelieving  Jews,  even  thofe  Ifraelites  which 
were  not  GOD's  fpiritual  Ifrael.,  Children  of  the  Flefli  only,  not  of  the  Pro- 
raife  ;  he  comes  to  obviate  an  Objedion,  faying,  *'  GOD  hath  not  (namely, 
njotwithftanding  this)  caft  away  his  People  whom  he  foreknew.'*  Which  muil 
needs  intend  a  Knowledge  of  Peculiarity  as  before  explained  j  feeing  thefe  his 
foreknown  People  are  here  evidently  dijlinguijhed  from  the  others  that  were  Cajl- 
aways,  and  which  will  further  appear  by  a  due  Obfervance  of  what  next  follows 
as  a  Confirmation,  that  GOD  in  rejecting  the  unbelieving  Jews,  had  not,  not- 
withftanding  caft  away  ^z;  People  which  he  foreknew  as  his  Ele^  ;  where  the 
Apoftle  in  Profecuticn  of  his  Argument  to  this  End  mentions  himfelf  for  In- 
ftance,  and  the  feven  Thoufand  which  GOD  had  referved  to  himfelf  in  the  Days 
of  Elias,  that  had  not  in  that  Time  of  common  Defedlion  apoftatized  by 
bowing  the  Knee  unto  Baal;  and  then  makes  the  following  Application  of 
this  to  his  prefent  Purpofe,  faying,    *♦  Even  fo  then  at  this  prefnt  Time  alfo 

there 


Of  Predestination  and  Election.  47 

there  is  a  Remnant  according  to  the  Ele^isn  of  Grace  ;"  that  is  to  fay,  an  Eleclion 
founded  on  the  meer  fovereign  Grace,  good  JVill  and  Plea  Jure  of  GOD  the  great 
Ele5lor,  as  in  the  next  Verfe  he  argues  as  exclufive  of  all  Works  whatfoever  as  a 
moving  Caufe  of  this  ElctSlion,  (hewing  that  IVorks  and  Grace  cannot  fland  as 
Competitors  or  Corrivals  in  this  Matter,  as  he  adds,  "  And  if  by  Grace,  'tis  then 
no  more  of  Works,  otberwife  Grace  is  no  more  Grace  ^  but  if  it  be  of  Works, 
then  it  is  no  more  Grace :  Otherwife  Work  is  no  more  Work.  What  then  ? 
Ifrael  hath  not  obtained  that  which  he  feeketh  for  j  but  the  EleSiion,  or  EleB^ 
hath  obtained  it  and  the  refl  were  blinded,  according  as  it  is  written,"  namely  in 
Ifa.  6.  9.  and  Chap.  26.  10.  "  GOD  hath  given  them  the  Spirit  of  Slumber, 
Eyes  that  they  (hould  not  fee,  and  Ears  that  they  fhould  not  hear  unto  this  Day.'* 
As  \\e  judicially  dealt  with  them  who  {hut  their  Eyes  and  flopped  their  Ears  againft 
GOD's  Way  of  Salvation,  feeking  to  obtain  it  as  it  were  by  the  Works  of  the 
Law  :  l.\usthejuj}ice  as  well  as  Sovereignty  ofGOD. was  manifefted  in  his  rejecft- 
ing  them  ;  *'  who  hath  Mercy  on  whom  he  will  have  Mercy,  Compaflion  on 
whom  he  will  have  Ccmpaffion,  and  whom  he  will  he  hardneth,"  namely,  by 
his  fovereign  Dealings  vv'ith  iVIen  in  xvitbholding  his  Heart-foftning  Grace  from 
them,  v/hich  he  owes  to  none  ;  and  afterwards  by  his  judicial  giving  them  up  to 
Hardnefs  of  {ieart  and  Blindnefs  of  Mind,  for  hardning  ihemfehes  againft  him  ; 
and  fo  accordingly  doth  not  execute  the  Fiercenefsof  his  Wrath  upon  thcfeVe/Tels 
of  Wrath  until  they  h?ivc  filled  up  their  Meafure  of  hiiqnity^  and  become  ripe,  or 
by  their  Sins  fitted  to  DeflrucSfion,  after  bearing  with  them  by  much  Patience 
and  Long-fufFcring,  as  St.  Prt^/fhev/eth  in  Rom.  9.  where  as  a  brave  Advocate 
for  GOD,  he  defends  the  Rights  both  of  his  Sovereignty  and  Juflice  from  the 
perverl'e  Cavils  of  Men  of  corrupt  Minds,  who  withitood  the  Apoflle's  Do(5trine 
of  Election  and  Rejection,  fo  largely  treated  on  in  that  remarkable  Chapter  :  The 
Apoftle  (till  infifting  on  the  divineSovereignty,&:  thatGOD'sWill  is  a  perfe£lRi;Ic 
of  Righteoufnefa,  "  who  hath  Mercy  on  whom  he  will  have  Mercy,  and  whom 
he  will  he  hardtieth";  *'  who  of  x\,q  fame  Lumpmaketh  fome  Vefleis  of  Honour 
and  fome  of  Difhonour  :"  As  GOD  afiifling  we  fhall  more  largely  confider  here- 
after. And  in  the  mean  while,  inftead  of  cavilling  hereat,  let  us  follow  the  great 
ApofHe's  ^^xamplc,  by  an  humble  Adoration  crying  out,  "  O  the  Depth  of  the 
*'  Riches  both  of  the  Wifdom  and  Knowledge  of  GOD  !  How  uniearchable  are 
*'  his  Judgment?,  and  his  Ways  pafl  finding  out  !  For  who  hath  known  the 
*'  Mind  of  the  Lord  ?  Or  who  hath  been  his  Counfellor  ?  Or  who  batk- 
"  firfl  given  to  him  and  it  fliall  be  recompenfed  to  him  again  ?  For  <?r'him, 
*'  7iX\A  through  \-\\\x\^  and  /<?  him  are  all  Things,  to  whom  be  Glory  for  ever, 
"   Amen:' 

Now  then,  Let  the  impartial  Reader  upon  a  ferious  Review  of  all  thefe  Scrip- 
ture-Tefl;in;onies,  judge  if  the  Dedudions  drawn  thence  are  not  natural,  juft 
and  /«/r,  according  to  ally?//?  Rules  of  Interpretation  of  Speech  znd  plain  Meaning 
of  Words,  without  the  leafl  Appearance  of  ivre/ting  or  torturing  any  of  them 
from  their  natural  Impoit.  The  Doctrines  are  indeed  like  the  grand^  Author  of 
them,  great  and  axvful,  and  what  our  carnal  Reafon  dotii  naturally  relud  at ;  yet 

H  '  aire 


'^  '0/  Predestination  and  Election. 

are  not 'therefore  to  be  rejeilcd,  but  in  all  good  Reafon  to  be  received  as  Do61riries 
of  GOD  and  Godlinefs.  The  Qiiery  k  not,  **  Whether  they  fuit  the  Reliih 
of  a  corrupt  Fzncy^  but  whether  they  are  to  hcfourtd  in  the  holy  Book  of  GOD^ 
the  Bible."  That  they  are  there  to  be  found  is  indeed  what  Reafon  itfelf  doth 
confefs,  when  duly  emploj-ed  in  fearchiftg  out  wliether  they  are  fo  or  not  j  yea, 
a  very  Heathen  Philofopher  having  the  Scripture  Propofitions  fet  before  him, 
would  readily  conclude  by  the  bare  Exercife  of  his  reafoning  Powers,  anil  due 
Obfervation  of  the  juft  Rules  of  Interpretation  of  Speech,  that  they  do  indeed 
hold  forth  every  Thing  that  I  plead  for,  howfoever  his  carnal  Reafon  might  rt- 
Iwdi  at  the  DoiSrine  itfelf  as  much  as  our  Opponents  do  ;  who  as  thev  profefs 
to  take  their  Accounts  of  Eledlion  front  Scripture^  ought  in  all  good  Reafon  to 
•weigh  v^ell  thcfe  Scripture- Arguments  that  are  brought  concerning  that  Point  ; 
and  tipon  doing  (o^^  by  a  due  Exercife  of  their  reafoning  Powers,  and  Obfervation 
of  the  juft  Rules  of  Interpretation  of  Speech,  and  finding  the  Do6xrine  there 
written,  ought  to  acknowledge  that  it  is  fo  indeed  ;  as  they  muft  needs  do  if  they 
libide  by  the  aforefaid  Rules,  howfoever  they  do  at  the  fame  Time  difrcUjh  the 
Do£irine  itfelf.  For  Inftance  :  A  Man  may  read  an  Author  upon  any  Subjedl, 
whether  moral,  hiftorica!  or  divine  Matters,  where  by  Reading,  and  the  due  Ex- 
ercife of  his  reafoning,  intcllei^ual  Powers,  he  rationally  concludes,  that  fuch 
and  fuch  Things  are  aflerted  and  laid  down,  which  at  the  fame  Time  are  very 
difagreable  to  his  Way  of  thinking,  and  fo  difrelifhes  the  fame  ;  yet  this  his  Dif- 
like  is  rio  Manner  of  Hindrance  to  his  concluding  that  thofe   Things  are   there 

written  j  yea  is  rather  an  Argument  that  he  takes  them  to  be  fo. 

.    t 

Here  then  I  am  fo  hr  from  hindring,  as  that  I  am  heartily  defircus  that  our 
■Opponents  who  plead  up  fo  much  for  the  Ufe  of  Reafon,  fliould  djly  exercife 
the  fame  in  judging  whether  I  have  tranfgrefTcd  the  juft  Rules  of  Argument  and 
found  Reafoning,  in  concluding  and  inferring  from  the  Scripture  Propofiticns 
concerning  thofe  Matters.  Yea,  fuch  is  the  Evidence  of  thefe  Truths  as  that 
fo?ne  (as  1  fhall  hereafter  fhew)  who  as  much  difrelifhed  them  as  any  of  the  Au- 
thor's Opponents  can  do,  did  without  Hefitation  confefs  to  be  what  the  Scripture 
holds  forth,  which  is  the  Thing  I  plead  for  ;  and  that  therefore  is  what 
ought  to  be  received  and  fubmitted  to  by  fuch  as  profefs  to  take  their  Accounts 
of  Ele<5lion  from  the  Scripture,  and  ftijl  more  efpecially  by  fuch  who  even  in 
Print  have  made  a  florid  Appearance  of  defending  the  Truth,  Ufefulnefs  and  Ex- 
cellency of  divine  Revelation,  as  bringing  with  it  ihc  higheji  and  T.obleji  Creden- 
tials., as  Mr.  James  Fojler  has  done  ;  or  elfe  alafs,  his  florid  Appearance  will  ftand 
as  z  glaring  Witnefs  againft  him  in  rejeding  thefe  Scripturc-Dodrines,  as  he  doth 
with  no  fmall  Regret  and  Indignation. 

But  furcly  unlcfs  Prejudice  blinds  Men's  Eyes  with  a  Witnefs,  they  muft  in 
all  good  Reafon,  from  the  abovefaid  Scripturc-Teftimonies  conclude  and  infer, 
That  the  Dodrine  of  eternal^  free.,  abfolute  and  perfonal  EleSiion  is  a  Scripture- 
DoSirine,  or  elfe  it  muft  be  confefs'd  to  be  impoftible  to  find  fuitable  Words 
whereby  to  exprefs  fuch  a  Thing:  For  doth  not  the  very  natural  and  obvious 

Meanlns 


Of  Predestination  and  Ejection.  4^ 

Meaning  of  the  Terms  Ele£l  and  EUSiion^  denote  a  choofing.  of  fome  only  out  of. 
others?     That  where  fome  Perfons  are  eleded,  otilers  are /^Z' ;  and  that  if  all. 
were  taken  there  could  be  no  Eledlion  :  Why  elfe  do  we  read  of  eUSt.  Angeh  that 
are  confirmed  in  their  holy,  happy  State,  in  plain  Contradiftinclion  from  the  non- 
ele£i  Angeh  that  fell  ?     The  very  Mention  of  the  former  doth  naturally  infer  the 
latter  :  Yea,  and  doth  not  this  denote  a  Right  and    Freedom  \n  x)[\q  Perfons  eledl- 
ing,  as  well  as  a  Peculiarity  ?     For  Inftance,  In  the  Election  of  Parliaments,  tho* 
in  A'j/.r,  GOD^s  Election  differs  from  Men's^  That  whereas  they  are  generally- 
moved  by  certain  apprehended  good  polities  in  thofe  they  ele<5l  y  GOD  is  not 
thus  moved  :  For  his  Eledion  of  Men  that  they  /hould  he  holy,  doth  necefTarily 
.fuppofe  tUat  it  finds  them  unholy,  but  doth  not  leave  them  fo.     Again,  When 
King  David  faid,   <*  Of  all  my  Sons  GOD  hath  chofen  Solomon  my  Son  to  fit 
upon  theThrone  ;"  doth  not  this  plainly  point  out  that  the  r^/?  of  his  Sons  were  left 
out  of  that  Election  ?  So  in  this  very  Cafe  in  Hand,  Is  there  not  plain  Mention  of 
the  EleSfion  or  the  Ele^  that  obtains,  and  of  the  rejl  who  do  not  obtain  ?     And' 
are  not  the  Ele£l  called  a  Remnant,  in  Diftincftion  from  the  re/i  of  the  whole  Cloth  ? 
And  a  Seed,  in  Contradiftin<Stion  from  the  whole  HarveJ}  ?  Pfal.  22.  30.    Rom. 
4.   16.     *'  Therefore  it  is  of  Faith,  that  it  might  be  by  Grace  ;  to  the  End  the 
Promife  might  be  lure  to  all  the  Seed."     *'  A  SeedihTiW  ferve  him,   and:  it  fliall 
be  accounted  unto  the  Lord  for  a  Generation."     Hence   it  is   they  are  called 
the  Children  of  GOD  and  of  the  Ihomife,  Heirs  of  the  Promife,  and  Heirs  of  Sal- 
vation, CHRIST'S  Brethren,  Heirs  of  GOD,  and  joint  Heirs  ivith  CHRIST^ 
in  plain  Contradiftindion  from  the  Children  of  the  Fkfh,  who  are  faid  not  to  be 
the  Children  of  GOD.     Rom.  9.  6,   7,  8.    **  For  they  are  not  all  T/rfl^/  (i.e. 
GQD's  fpiritaal  Ifrael)  that  are  of  Ifrael;""  that  is  to  fay, .after  the  Flefh* 
Hence  'tis  faid  again,  *'  Tho'  the  Number  o^  Ifrael  he  as  the  Sand  of  the  Sea, 
a  ^wi«(7n/ fhall  be  faved."  Rom.  9.   27,  29,   30.     By  which  we  muft  under- 
ftand  GOD'"s  ElecS:  among  both  Jezvs  and  Gentiles,   *'  who  are  predeftinated  to 
the  Adoption  of  Children  by  Jesus  Christ,  according  to  the  good  Pleafure  o£ 
GOD's  Will."     The  Seed  to  whom  the  Promifes  of  Grace  and  Glory  zxefurey, 
and  fo  all  Ifrael (hzW  be  faved.  Rom.   ir.   26.        -  am  ojf  • 

To  all  this  I  might  obferve,  That  GOD's  Ele6l  are  a  certain  definite  Kumber 
of  Perfons  known  to  him  from  the  Foundation  of  the  World,  both  hew  many  and 
who  individually  ;  and  indeed  his  very  Adt  in  the  eternal  Election  of  Perfon*  to 
Salvation  doth  imply  as  much.  Hence  we  read  of  GOD's  fure  Ele£lion  ;  thus 
2  Tim.  1.  19.  "  The  Foundation  of  GOD  ftands y«r/,  having  this  Seal,  The 
Lord  knoweth  them  that  are  his.^*  Where  (as  the  Rev.  Mr.  Samuel  IVillard' 
well  obferves)  "  He  doth  not  fay  ivhat  Manner  of  Perfons  are  his,  but  who, 
*'  which  points  us  to  the  Individuals.  That  GOD  doth  know  who  fhall  be 
**  faved,  and  that  perfonally  and  individually  (fays  he)  our  Adverfaries  grant  j  and 
*"*  this  muft  needs  infer,  that  he  hath  fore- appointed  them  perfonally  to  it ;  for 
**  no  other  Reafon  of  this  Fore-knowledge  can  be  given  ;  all  being  alike  natu- 
**  rally  indifpofed  to  receive  the  Offers  of  Grace :  And  if  any  do  it,  it  is  of 
"  GOD's  own  free  Will  that  begets  them  to  iu  Jama  1.  18,    Hence  they 

H  2  *<aje 


£Q  Of  Predestination  and  Election. 

**  are  faid  to  have  their  Names  written  in  Heaven  and  in  the  Book  of  Life. 
*'  P/;i/.  4.   6.  Heb.   12.  22.     In  vi'hich  there  is  an  Allufion  to  the  Cuftoms  of 
**  Men  who  have  Books  of  Records,  in  which  amongft  other  Things  all   the 
*'  Eledions  of  Perfons  to  Places  and  Dignity  are  wont  to  be  enrolled,  and  the 
**  End  of  it  is  to  keep  xtfure.      Now  the  Scripture   ufeth  Names  for  Perfons, 
'*   j£fs  I.    15.   Rev.  II.  13.     And  what  can  there  be  more  diftindly  indigitat- 
*'  ing  the  Individuals  than  to  write  them  down  by  Name  ?     Things  are  named 
••*  that  they  may  be  particularly  known.     We  have  therefore  fuch  an  Expreffion, 
*'   Exod.   33.    12.  I  know  thee  by  A7<3OT^,  i.e.  dijiiniily^ititimately,  throughly.''* 
Hence  alfo  'tis  faid   of  the  great  Shepherd  of  the  Sheep,   that  "  He  knoweth 
tticm.  by  Name.'^  Job..  10.     Hence  alfo,  when  it  was  requefted   for  Zebedee's  . 
Sons,   the  one  toiit  at  Christ's  right  Hand  and  the  other  at  his  left  in   the 
heavenly  Kingdom,  he  anfweredj  "  This  is  not  mine  to  give,  but  it  fliall  be 
dven  to  them  for  whom  (mark)  for  who?n  it  is -prepared  of  my  Father."     q.  d. 
^"^  Thofe  Places  are  already  difpofed  of  to  Perfons  for  whom  it  was  prepared  of 
the  Father,and  therefore  not  now  to  be  difpofed  of  to  others  by  the  Son."   Alark 
10.40.   Accordingly  it  will  be  faid  wito  tiiefe  blefiedSouls  at  the  laflDay,"Come 
ye  blefied  of  ray  Father,  inherit  the  Kingdom  prepared  for  ^^z/  from   the  Poun- 
dation  of  the  Woi-ld."     Matth,  25.   34. 
).h  il  -.. 
Thefe  Matters  are  fo  evidently  fet  forth  in  the  holy  Scrlptures,that  I  am  really 
afhamed  to  think  that  any  Perfons  of  good  Senfe,  that  have  the  due  Exercife  of 
their  reafonable  Powers,  and  that  are  Men  of  Letters,  yea  that  underftand  plain 
Englijh.,  fhould  need  fo  much  Ado  to  make  them  anderftand  and  confefs  that  the. 
Doctrines.  I  argue  for  are  contained  in  the  Bible,  where  they  are  written  as  with 
a  Sun  Beam  :  As  I  fhall  further  evidence  from  what   came  from  the  Mouth  of 
Jesus  Christ  himfelf  when  on  Earth,  as  well  as  from  his  infpired  Apoftles. 
Mat.   II.   25,  26,   27.   "  I  thank  thee,  O  Father,  Lord  of  Heaven  and  Earth, 
becaufe  thou  haft  hid  thefe  Things  from  the  wife  and  prudent,  and  hail  revealed' 
them  unto  Babes;  Even  fo  Father,  for  fo  it  feemeth  good   in  thy  Sight.     All 
Things  arc  delivered  unto  me  of  my  Father,  and  no  Man  knoweth  the  Son  but 
the  Father  ;  neither  knoweth  any  Man  the  Father  fave  the  Son,  and  he  to  whom- 
foever  the  Son  will  reveal  him."     A^at.   13.   11.  "It  is  given  to  you  to  know 
the  Myfteries  of  the  Kingdom  of  Heaven,  but  unto  them  it   is  not  given." 
Mat.  20.  15,  16.  '*  Is  it  not  lawful  for  me  to  do  what  I  will  with  mine  own  ?  Is 
thine  Eye  evil,  becaufe  I  am  good  ?     So  the  firft  fhall  be  lad  and   the  lail  hrfi: : 
For  many  are  called,  but  few  are  chofen."     Luk.   12.  32.    '^  Fear  not  little 
Flock,, for  it  is  the  Father's  good  Pleafure  to  give  you  the  Kingdom.".     John 
3.  27.   '•'  A  Man  can  receive  nothing  except  it  be  given  him  from  Heaven." 
'Joh.  6.  37.  "  All  that  the  Father  give  th  unto  me  (hall  come  unto  me;  and 
him  that  Cometh  to  me  I  will  in  no  wife  call  out."     Ver.  43,44,64,65.   "Mur- 
mur not  amongft  your  felves,  fays  Christ  to   the  murmuring  Jcws^  no  Man 
can  come  unto  me  except  the  Father  which  haih  fent  me  diaw  him,  and  I  will 
raife  him  up  again  at  the  laft  Pay.     But  there  are  fome  of  you  that  believe  not. 
For  Jesus  knew fironai  the  Beginning  who  they  were  that  believed  not,  and 

who 


Of  Predestination  and  Election.  51 

who  (hould  betray  him.  And  he  faid,  therefore  Hiid  I  unto  you,  that  no  Man 
can  come  unto  me  except  it  were  given  unto  him  of  my  Fatlier."  ^ob,  10.  "1 
am  the  good  Shepherd,  the  good  Shepherd  giveth  his  Life  for  tiie  Sheep.  I  am 
the  good  Shepherd  and  know  my  Sheep,  and  am  known  of  mine  :  Other  Sheep  I 
have  which  are  not  of  this  Fold,  and  them  ahb  I  mull  bring,  and  they  fhall  hear 
my  V^oicc  ;  and  there  fhall  be  one  Fold  \v'i%.  of  Jews  and  Gentiles)  and  one 
Shepherd."  But  faith  Christ  to  the  unbelieving  Jews^  *'  Ye  believe  not  ia 
me  becaufe  ye  are  not  of  my  Sheep,  as  I  faid  unto  you.  My  Sheep  hear  my 
Voice  and  I  know  them,  and  they  follow  me  :  And  I  give  unto  them  eternal 
Life,  and  they  fliall  never  periih."  *'  Having  loved  his  own  which  were  in  the 
World,  beloved  them  unto  the  End,"  Job.  13.  i.  Ver.  18.  "  I  fpeak  not: 
of  you  all,  I  know  whom  I  have, chofen."  Job.  15.  19.  "  If  ye  were  of  the 
World  the  World  would  love  its  own  :  But  becaufe  ye  are  not  of  the  World, 
therefore  the  World  hateth  you  j  but  I  have  chofen  you  out  of  the  World." 
Ver.  16.  "  Ye  have  not  chofen  me,  but  I  have  chofen  you,  and  ordained  you, 
that  you  fi-iould  go  and  bring  forth  Fruit,  and  that  your  Fruit  fhould  remain." 
Next  obierve  the  VVords  of  Christ's  Prayer  to  his  Father,  Job.  17.  2,6,9, 
JO,  2c,  21,  24.  "  Thou  hafl  given  him  Power  over  all  Fleih,  that  he  fhould 
give  eternal  Life  to  as  many  as  thou  haft  given  him.— 1  have  manifefled  thy 
Name  unto  the  Men  which  thou  gaveft  me  out  of  the  World  :  Thine  they  v.^ere, 
and  thou  gaveft  them  me.  —  I  pray  for  them  :  I  pray  not  for  the  World,  but  for 
them  which  thou  haft  given  me,  for  they  arc  thine,"  ■y/z.  by  Eledion.  "  And 
all  mine  are  thine,  and  thine  are  mine,"  ^/z.  by  thy  Donation,  "  and  I  am  glo- 
rified in  them.  -—  Neither  pray  I  for  thefe  alone,  but  for  them  alfo  which  fliall  be- 
lieve on  me  through  their  Word  :  That  they  all  may  be  one,  as  thou,  Father, 
art  in  me,  and  I  in  tbee.-^-Father,  I  will  that  thole  alfo  whom  thou  haft  given  me, 
be  wi th me  where  I  am,  that  they  may  behold  my  Glory  which  thou  haft  given 
me.'"      ,'     .  -J  /^ 

.  .Agstn,  Anfweyable  to  all  this.  How  frequently  doth  Chrlst  fpeaJc  of  thefe, 
calling. them  his  Eie£t^  \h  Diftiuction  from  others  ?  Mattb.  24.  24.  —  "  They 
Ihallfeduce  (if  it  were  polfible)  even  the  very  EleSi.^'  And  fo  again,  Mark  i  j;. 
2i.  And  again  in  Ver.  20..*'  Except  the  Lord  had  fhortncd  thofe  Days,  no 
Flefh  fhould  be  faved .-  But  for  the  Eled's  Sake,  whom  he  hath  chofen,  fliall 
thofe  Days  be  fliortned."  And  fo  again  to  the  fame  Purpofe,  Mat.  24.  22* 
And  in  Ver.  31.  "  And  he  fhiall  fend  his  Angels  with  agrei^f  Spund  of  a  .Trum- 
pet, and  they  fhall  gather  together  bis  Eledf  from  the  four  Winds'."  And  fo 
zgzmMark  "1  j".  2.7.  :  So  alfo  in  i^uke  r8.  7..  '*  And  ihall  not  GOD  ay.enge 
his  Giun  Elc£1^  that  cry  unto  him  Day  and  Night  ?  And  as  was  the  Mafter's 
Language. fo  was  the  Servant's  ;  Thus  his  Servant  Paul^  how  does  he  abound  m 
it  in  his  Epiftles  ?  "  Who  Ihall  lay  any  Thing  to  the  Charge  oiGOD's  Ele£l .?" 
Rom:,  8»  33.  "  The  Faith  of  GO&s  Ele£f,"  Tit..i.  I.  ."  I  endure  all 
Things  for  the. EleSf's  Sake y-'  2  Tim.  2.  10.  And  (o  Peter ^  y*:  £/^<{7  accord- 
ing to  the  Foreknowledge  of  GOD  the  Father,"  1  P^t-  i-  i-  Hence  another- 
Time  our  Lord  bids  his  Difcipks  <*  rejoice  in  that  their  Names  were  writteii 

in 


52  Of  Predestination  and  Election:. 

in  Meaven,"  Luk.  lo.  20.  Which  is  alfo  faid  of  the  whole  general  Affembl/ 
and  Church  of  the  Firft-born  of  GOD  ;  which  therefore  cannot  intend  the  whole- 
general  A flembly  of  Mankind.  Hcb.  12.  23.  As  it  is  further  obfervable,  in 
that  particular  Mention  is  made  of  feme  whofe  Names  were  written  in  the  Lamb's 
Book  of  Life,  from  or  before  the  Foundation  of  the  World,  In  plain  Contradif- 
tiniStion  from  Gfhers  who  are  faid  net  to  have  their  Names  thus  written.  Rtv. 
J  3.  18.  Chap.  17.  8.  Chap.  20.  12,  15.  And  concerning  the  Godly,  ^X. 
Faulfiihh,  That  "  their  Names  are  written  in  Heaven,"  Phil.  4.  3.  Which 
Places  (as  Dr.  i;V/zy/7rc/j  obferves  in  his  Fertias  Redux.,  p.  67,  68.)  "  refer  to 
'•  the  common  Ufiige  among  Men  of  regiftring  the  Names  of  Citizen',  of  en- 
"  rolling  them  among  the  Number  of  free  Men,  which  was  a  particular  Honour 
*••  and  Frivilcdge  vouchfafed  to  them,  and  not  unto  any  other  Inhabitants  :  And 
"'  therefore  this  fitly  reprefents  in  ihefacred  Stile  the  great  difcriminating  Fa;- 
*'  vour  of  eternal  Llel^ion.  And  confequently  the  above-cited  Texts  are  a 
"  good  Proof  of  the  Doctrine  I  have  been  infifting  on  :  Becaufe  by  the  Book  of 
*•'  Life  iy  meant  the  eternal  Decrees,  in  which  feme  are,  as  it  were,  written 
*'  down  to  be  faved,  others  left  out.  Or  more  diftindlly,  the  Book  of  Life 
"  imports  GOD's  eternal  Favour  and  Love  ;  and  his  v;riting  the  Names  of 
"  Perfons  in  it,  (ignifies  his  particular  defigning  th^em  to  t3artake  of  it,  his  choof- 
*'  ing  them  out  of  the  reft  of  Mankind  to  inherit  everlafling  Life  and  Glory.*' 
Which  exactly  comports  with  the  Scripture-Diftinftion  of  Veflels  of  Honour  and 
Difhonour  ;  of  the  Ele^icn  that  obtains.,  and  of  the  reji  that  do  not  obtain.  Who 
by  the  deep  and  righteous  Judgment  of  GOD  for  their  rejecting  the  Truth,  are 
given  up  to  a  Spirit  of  Slumber.  Hence  remarkable  is  that  Saying  of  our  Lord, 
'Joh.  9.  30,  *'  For  Judgment  am  I  come  into  this  World,  that  they  which  fee 
not  might  fee  ;  and  that  they  which  fee  might  be  made  blind."  «'  What  then  ? 
Is  GOD  unrighteous,  which  taketh  Vengeance  on  them  .?  GOD  forbid.  For 
how  then  fhall  GOD  judge  the  World  ?"  Rom.  3.  5.  6.  We  muft  confefs 
GOD's  Judgments  to  be  righteous,  and  at  the  fame  Time  acknowledge  them 
to  be  a  great  Deep.  Pfal.  36.  6.  And  therefore  inflead  of  Carping  and  Ca- 
villing, it  becomes  us  to  imitate  the  Eagle-ey'd,  yet  humble  adoring  Apoftle, 
crying  out,  '<  O  the  Depth  I  —  How  unfearchable  are  his  Judgments,  and  his 
«•*  Ways  paft  finding  out  !  For  Vv'ho  hath  known  the  Mind  of  the  Lord  !  Or 
*»  who  hath  been  his  Counfellor  I  Or  who  hatb  firft  given  to  him,  and  it  fhall  be 
*•*  recompenced  unto  him  again  I  For  of  him,  and  through  hiqij  and  to  him  are 
««  all  Things  ;  to  whom  be  Glory  for  ever.  AMEN. 

CHAP.     IL 

I  Shall  now  proceed  more  particularly  to  fhew.  That  a»  thefe  Ek£f  are  a  pe- 
culiar chofen  People  oiit  of  fallen  Mankind  ;  fo  they  are  chofen  unto  eternal 
Salvation  the  End,  and  unto  oHxhe  Means  and  Mediums  that  are  needful  to 
fit  them  for  the  fame,  *•  as  VciRIs made  to  Hoaoux  afore  prepared  unto  Glory,'' 
'  R!im> 


Of  Predestination  and  Electio>j.  ^5 

"Rom.  Q.  22.  And  fliall  fevidence  that  this  ElctSlion  is  abfr.iutc,  i.e.  It  is  not  a 
"^YX-nr^gwavcring  o\  uncertain^  depending  upon  uncertain  Conditions  to  be  per- 
formed by  the  Perfons  elected  ;  but  is  catahi  ^ni\  Jure.,  being  fotinded  upon  the 
fovereignly  ivife  and  immutable  good  Pieafure  of  GOD. 

As  ihefe  feveral  Points,  i^/s:.  Of  particular  Election,  peculiar  Redemption, 
cfFtctual  Calling,  and  the  Saints  final  Pe-rfeverance,  are  interwoven  together,  fb 
they  fitly  ferve  to  illuftrate,  confirm  and  flrengthen  eacli  other,  as  in  a  curious 
Piece  of  Architeclure  o-r  Arch- Work,  anfwerable  to  the  great  Skill  and  Ability 
of  the  Workman,  and  accordingly  appears  to  his  Praife.  Now  every  good  Ra- 
tionalift  will  allow,  that  GOD  the  ever  glorious  Father  of  Lights,  and  grand 
Author  of  Salvation-Work,  is  a  Being  poficft  of  infinite  Perfc^ions  ;  and  that 
whatever  is  wife  or  any  Ways  excellent  in  any  of  his  Creatures,  as  being  but  a 
fmall  Ray  of  that  refulgent  Brightnefs  there  is  in  him  the  Fountain  of  all  Light 
and  Excellency,  and  Giver  of  every  good  and  perfedl  Gift,  muft  needs  be  in 
him  in  the  moft  cxallmt  and  tranfccndcnt  Manner  ;  who  is  wife  in  Heart  as  well 
as  mighty  in  Strength,  wonderful  in  Counfel  and  excellent  in  Working.  If  then 
{I  fay)  it  be  the  indubitable  Property  of  Men  truly  wife,  in  Matters  of  grand 
Importance  to  propound  an  End,  and  regularly  oid.r  all  Means  conducive  there- 
unto, fo  as  not  to  fail,  but  eft^edt  the  End  defigned,  {o  far  as  their  utmoft  Power 
extends :  It  mufl  furely  needs  become  the  infinitely  wife  GOD  in  that  Chief  of 
«1I  his  Ways,  that  marvelloufly  great  and  glorious  Work  of  Salvation,  to  fecure 
Salvation  to  all  thofe  he  hath  chofen  thereunto,  in  a  Way  confiltent  with  the 
glorifying  all  his  PerfecSlions,  one  as  v/ell  as  another,  his  Juftice  as  well  as  his 
Mercy,  his  Tr^.ith  and  Righteoufnefs  as  well  as  his  Grace,  and  wherein  his  Im- 
mutability, Faithfulnefs,  Wifdom,  Power,  Purity  and  Sovereignty,  are  equally 
d!rpla\  el.  Which  is  done  by  choofing  fallen  Man  to  Salvation,  and  not  the  fallen 
Angels,  and  fome  of  fallen  Mankind  out  of  the  fame  Lump  (as  the  Apoftle's 
Phrafe  is)  and  not  others,  choofing  them  in  Christ  their  ele<5l  Head  and  Re- 
prefentative,  whofe  myftical  Body  and  Fulnefs  they  are,  Eph.  i.  22,23.  Chap. 
5.  24,  l^c.  Who,  for  them  or  their  Sakes  became  incarnate,  was  made  of  a 
Woman,  made  under  the  Law,  to  repair  all  its  Injuries,  by  perfedlly  fulfilling  its 
ftridtefl:  Demands,  and  fufFering  of  its  Penalties,  the  Wrath  of  GOD  and  the 
curfed  Death  of  the  Crofs,  whereby  he  fatisfied  divine  oiFended  Juftice  and  laid 
2.fure  Founaation  for  their  aSiual  Deliverance  from  the  Wrath  to  come,  I  Tbef. 
r.  10.  He  died  for  their  Sins,  and  rofe  again  for  their  Juftification,  afcended 
into  Heaven  with  the  Price  of  Redemption  in  his  Hand,  having  by  his  own  Blood 
obtained  eternal  Redemption  for  them,  Heb,  9.  11,  12.  And  as  a  righteous 
Advocate  in  the  Court  of  Heaven  he  pleads  the  fame  on  their  Behalf  for  their 
aSlual  Difcharge  from  Wrath,  and  coming  to  the  full  and  actual  Pofleflion  of  the 
purchafed  incorruptible  Inheritance,  appearing  in  the  Prefence  of  GOD  for 
them,  I  fob.  r.  i,  2.  Heb.  9.  24.  And  promifed  to  come  again  to  receive 
them  to  himfclf  (being  now  as  their  Forerunner  gone  to  prepare  a  Place  for 
them)  that  where  he  is  there  they  may  alfo  come,  even  in  Soul  and  Body  in  the 
great  Rcfurredlion-Morn,  when  he  will  come  again  to  as  many  as  look  for  him, 

without 


54  Of  Predestination  and  Election. 

without  Sin  unto  Salvation,  Job.  14-.  2,  3-  Chap.  17.  24.  Heh.  b.  19,  2C. 
'HS.  9.  28.  So  tliat  by  all  this  he  h^s  pur  chafed  for  them  and  fecured  io  them 
both  Salvation  the  End,  and  every  rieedrul  Grace  and  Medium  -to  make  them 
meet  for  the  fame,  as  Veffels  made  to  Honour  afore  prepared  unto  Glory,  unto 
whom  GOD  of  his  fovereign  Grace  willed  to  make  known  the  Riches  of  his 
Glory  as  VefTels  of  his  fovereign  Mercy. 

Hence  then,  upon  the  mo^  fubflontial  GrounAs  I  may  venture  to  fay,  that 
this  is  a  Scheme  of  Dc^lrine  every  IVny  worthy  of  fo  infinitely  glorious  a  Being ; 
,  who  is  not  hereby  reprefentcd  as  going  out  of  himfelf  into  his  Creatures  for  a  Rea- 
fon  or  Ground  of  his  A6tings  in  thefe  important  Matters  ;  and'  fo  leaving  all 
Thincrs  relating  to  his  Ele<5l's  Salvation  at  meer  Hap-hazards  and  Uncertainties^ 
as  what  may  or  may  not  come  to  pafs  ;  making  the  Grace  oi GGD  zvery  Lacquey 
to  his  Creatures  free-icill  Pleafure,  as  our  Opponents  Doctrine  of  conditional  hap- 
hazard EU£I  ion  does:  No,  No  ;  hut  as  working  all  Things  after  the  Counfel 
of  his  own  n\oii  fovereign y  iv ife  znd  imTuutable  Will,  who  is  glorious  in  Holinefs, 
fearful  in  Praifes,  doing  Wonders,  wonderful  in  Counfel,  and  moft  excellent  in 
Operation,  ^whom  as  the  fuprearn  Caufe,  and  through  whom  as  the  ffficient 
Caufe,  and  to  whom  as  the  jffW  Caufe  and  laft  End,  are  all  Things, to.  whom  be 
Glory  for  ever,  Amen, 

To  corroborate  my  Argument  on  this  Head,  I  beg  Leave  to  fubjoin  as  very 
pertinent  and  conclufive,  what  two  choice  and  worthy  Writers  have  faid,  viz. 
that  late  worthy  Son  of  the  Church  Dr.  yohn  Edwards^  and  the  pertinent  and, 
pious  Mr.  Eli/ha  Cole  in  his  excellent  Difcourfe  on  GOD's  Sovereignty,  p.  51, 
^c.  where  he  well  obferves  as  to  the  Abfolutenefs  of  Election,  *'  In  this  are 
**  two  Things  of  great  Import,  Irrevocablenefs  and  Independency.  The  Decree 
"  is  irrevocable  on  GOD's  Part,  and  independant  as  to  hufnan  Performances. 
*'  The  LORD  will  not  go  back  from  his  Purpofe  to  fave  his  People,  nor  fhall 
*'  their  own  Unworthinefs  nor  Averfenefs,  make  void  or  hinder  his  mofl  gracious 
**  Intendment.  And  hence  thofe  various  Expreffions  of  the  fame  Thing  (viz. 
*'  predejiinate.,  ordain.^  prepare^  appoint^  have  nothing  fubjoined  that  is  like  a  con- 
*';  ditional.  There  is  indeed  a  Kind  o'i  Conditions  (or  rather  ^alifcations)  that 
•*'  muft  and  always  do  go  before  the  final  Compleatment  of  Election,  as  Repen- 
"  tance  towards  GOD  and  Faith  totvards  our  LORD  JESUS  CHRIST,  which 
*'  therefore  may  be  called  Conditionals  of  Salvation,  but  not  fo  to  E]e6tion, 
*'  which  is  not  a  Branch  yr^/?2  but  the  Root  o/"  thefe,  with  a  Life  of  Holinefs  and 
■"  San^lification.  EleiSlion  is  the  2s ^"^x.  fundamental  Itt/iitute  of  the  Gofpel  ;  it 
*'  is  that  which  in  human  States  is  called  the  fupreatn  Laiv,  which  is  both  irre- 
*'  ver^ible  in  itfelf,  and  requires  that  all  inferiour  Adminiftrations  may  be  accotn-' 
*'  modated  thereunto  :  So  the  Salvation  of  GOD's  Elect,  being  the  higheft  Law 
"  of  the  heavenly  State  and  Kingdom,  mufton  the  fame  [d.nd  far  firmer)  Ground 
*'  remain  inviolable.  It  is  that  for  which  all  Things. elfe  have  their  Being  :  .The 
<'  Plot  whereby  GOD  defigns  to  himfelf  the  highejl  Glory,  and  for  which  be 
'^  hath  been  2xfuch  CoJ}^  that fliouid  his  DcfignmeiU  ir-Ucarry,  the  whcic Creation 

''•  cculd 


Of  Predestination  and  Election.  ^^ 

"  could  not  countervail  the  Damage.     He  could  not  therefore  (for  GOD  can- 
*'  not  deny  himfelf )  I  fay,  he  could  not  fo  contrive  the  grandcjl  Delign  of  his 
*<  Glory, as  that  it  ihould  ever  need  to  be  revoked  or  alter'd  ;  nor  could  he  leave 
*'  it  obnoxious  to  a  Difappointment  ;  as  it  mufl  have  been,  if  adventured  on  a 
*'  created  ^oxxom:  Yea,  it  behoved  him  as yz//)r^«;72  Z«it;^;W*,   fo  to  determine 
*'  and  fubju2;ate  «// that  the  ^;-^«/  £';zir/ of  all   might  remain   in^rujlrahle.      And 
*'   thus  anv  prudent  P'ounder  of  a  State  would  do,  if  the  utmoll:  of  his  Skill  and 
*'  Power  could  reach  to  it:  But   from  their   DefecSfivenefs   in  thefe,   the  hcifc 
*'   founded  States  upon  Earth  are  fubjecSl  to  Mutation.     Princes  die   and   their 
*'   Thoughts  peri(h  ;  their  Minds  alter  and  depart  from  their  firft  Sentiments  ; 
*'  Succeffors  <<i-ive  a  contrary  Intereft  ;  unlooked  for  Accidents  intangle  them  j 
*'   foreignEnemies  encroach  upon  them  and  obftru6t  their Wc  rk  :  Or  thePeople's 
*'  own  Folly  may  be  fuch  as  to  mar  and  defeat  the  beft  Defigns  for  their  own 
"  Good.     Human  AfFairs  are  expofed  to  a  thoufand  Incidents,   v.-hich   hianan 
*'   Prudence  can  neither  prevent,  nor  provide  againft.     But  with   GOD  it  is  not 
^^  fo  :  No  Event  can  be  new  to  him,  he  declares  the  End  from  the  Beginning, 
"   IJa.  46.   10.   His  Judgment  and  Purpofe  cannot  alter  :   '*  He  is  of  one  Mind 
*'  and  wliocan  turn  him?"   Job-  23.  13.    He  is  alfo  tmnwrtal^  and  theThoughts 
"  of  his  Heart  ftand  faft  through  all  Generations,  Pfal.  33.  11.     No  Creature 
"  can  feclude  itfelf  from  bis  Government ;   "  In  his  Hand  is  the  Soul  of  every 
"   living  Thing,"   'Job  I2.  10.     Yea,  themofl:  cafual  (to  us)  and  oppofttel^mtv- 
"  gencies  are  by  his  Power  and  Wifdom  reducible  to  his  Purpofe,  and  cannot 
'*  rellft  their  being  made  fubfetvient  to  his  Will.     And  this  may  be  one  Reafon 
"  why  Ele61:ion  is  fo  often  (aid  to  he  from  theBeginningj  and  from  the  Foundation 
"  of  the  IForld^  viz.  To  fhew  that  whatever  fhould  be  in  Time,  fliould  he  fub- 
''  ordinate  unto  Eledion,  which  is  all  one  as  to  make  it  abfolute.     And  further, 
*'  this  AbfofUtenefs  may  be  evinced  by  fuch  Arguments  as  thefe  j   Firji,  If 
"  Ele<Slion  were  not  abfolute,  it  would  be  but  after  the  Covenant  of  Works  : 
"   Which  being  but  conditional  (founded  upon  free-v/ill  Abilties)   how  foon  was 
**  it  broken  by  one  that  had  Power  to  keep  k  !  And  if  Man  in  that  Honour  did 
**  not  abide  in  it,  how  fhould  he  now^  when  fo  ftrong  a  Biafs  is  grown  upon  his 
*'  Heart  that  he  runs  counter  ever  fmce.    Gen.  6.  5.     "  If  there  had  been  a 
"  Law  given  that  could  have  given  Life,  verily  Righteoufnefs  fliould  have  bcea 
"  by  the  Law,"  GaL    3.  21.    Which  fliews  tliat  the  new  Covenant  does  more 
"  for  us  than  the  eld ;   for  /"/  giveth  Life,  and  then  it  muft  give  the  Performance 
'*  of  the  Condition  which  that  Life  depends  upon  :  It  alfo  Ihews,  that  \hefrji 
"   Covenant  did  net  give  Life,  and  that  it  failed  becaufe  it  was  conditional.     The 
*'  Law  fhewa  us  our  Duty,  but  gives  not  wherewi-th  to  perform  it :    The  newt 
"  Covtnant  does  both.,  by  writing  the  Law  in  the  Heart.     All  under  the  Cove- 
**  nant'cA  JVorks  -were  without  GODy  without  CHRIST,  without  Bope,  Eph.  2. 
^^  12.  and  this  becaufe  Strangers  to  the  Covenant  of  Grace,  or  Grace  of  EleSiion. 
*'  If  therefore  the  Eled  Tnall  be  in  a  better  Condition  than  before  j  their  ElecSlioii 
*'  mult  be  ahfoluts:  And  that  it  might  hefo,  the  new  Covenant  was  made.widi. 
"  Christ  on  their  Behalf;  and  is  that  Grace  which  is  faid  to  be  given  us  incf 
*'  Christ  Jesus  before  the  World  began,  2  Tuiu.u  9.  Ttt^  i,  2.     Secondly^. 


c,6  Of  Predestination  and  Election. 

*'  Ekofion  muft  be  abfclnfe^  becaufe  whatever  can  be  fuppofed  the  Condition  of 
*'  it  is  a  Part  of  the  'Thing  ifj'elf ;  much  Hke  that  Promife  of  GOD  to  Jbraha/riy 
*'  To  thy  Seed  will  I  give  this  Land^  Gen.  12.  7.  In  v/hich  Promife  the  Lord 
*'  un,dertakes  as  well  to  give  Abraham  a  Seed  to  inherit  the  Land,  as  that  Land 
*'  to  his  Seed  :  And  accordingly  we  find  that  the  next  Head  of  that  Seed  was 
"  borri  by  Virtue  of  the' Prijwi/^,  Gal.  4.  23,  28.  So  the  whole  Courfe  and 
*'  Series  of  Things  conducing  to  the  final  Accomplifnment  of  Eleclion  is  in- 
*'  eluded  in  it  and  afcertained  by  it,  fjnd  that  with  fuch  Firmnefs  and  Security 
*'  as  if  the  End  itfelfhad  been  attained  when  the  Decree  was  made  ;  as  namely, 
^'  Redemption  from  Sin,  Eife6[ual  Calling  and  Perfeverance  to  Glor}-,  (of 
"  wh.ich  more  fully  under  thofe  Heads)  which  alfo  feemeth  to  be-  the  Meaning 
"  of  the  Apofile  ;  hy  fuch  an  Eleclion  only  canSalvation  be  infured.  ..This  Bot- 
**  torn  AdamXxA'A  not  in  his  primitive  State:  He  wa-s  made  'upright,  buthi^ 
*'  ccntiniting  in  that  State  depended  upon  liis  well  ufing  of  what  he  had,  without 
*'  anv  additional  Help.  In  him  may  be  fcen  the  utmoji  that  created  Grace  di 
*'  itfclf  can  do,  even  in  a  Stateof  Perfe6lion  ;  unto  which  being  left,  how  focri 
*'  did  he  degenerate  and  come  to  Ruin  ?  A:id  all  his  Poilerity  would  hawe^^ruit 
"  in  the  fame  Courfe  if  placed  in  his  Stead  ;  as  we  kn®w  ihey  have'done''(Oifd 
*'  by  One)  notwithftanding  all  the  Helps  that  are  given  in  common  Uhto-Mcri;" 
**  And  'tis  no  Wonder,  fuice  noiu,  they  have  fo  ftrong  a  Bent  unto  Evil,  which 
"  Jda7Ji  had  not.  And  if  there  beany  Advantage  caft  in,  (which  fome  do  zxhnn 
"  and  cdl  it  a  new  Covenant)  the  more  is  our  Do6^rine  confirmed:  For  the' 
*'  more  Helps  they  have,  xi yet  thev  fall  ihort  (as  they  do)  the  more  evident  it 
<='  is  that  nothing  fliort  of  fuch  an  JElc^lion  will  fecure  them.  An  E'fcample  of 
*'  this  we  have  in  the  old  World  ;  who  by  all  their  natural  Ingeniofity,  anrf 
*'  long  Lives  to  improve  it,  together  with  Noah's  Six-fcore  Years  Preaching, 
"  and  the  Spirit's  flriving,  were  not  led  unto  GOD,  but  ftill  grew  from  bad  to' 
'*  worfe,  until  all  the  Imaginations  of  their  Hearts  were  cnly  Evil,  and  that  con- 
*'  tinually.  Gen.  6.  8.  And  this  was  not  the  Cafe  ov\y  oi  fome,  but  of  the 
*'  ty/;/?/^  i?d7r^  z/w/'y^ryt///;',  all  Flefli  had  corrupted  his  Way,  Chap.  6.  12.  It  i^ 
"  true  that  iVs<s/;  was  foynd  Righteous,  and  as  true  it  is  that  EleSiion'wss  it 
<'  that  made  him  fo.  Noah  found  Grace  in  the  Eyes  of  the  LORD,  Ver.  8; 
*«  in  the  fame  Seiife  that  P^?// obtained  Mercy,  1  Ti;n.  i.  i6.  viz.  By  Mef- 
<*  cy's  obtaining  or  taking  hold  of  him.  It  may  be  zli'o  feen  in  tlte  People  of 
*'  Ifrael,  who  over  and  above  their  common  Grace,  had  many  Help;  and  Ad- 
<*  ditions  that  otheis  had  not  :  *'  The  LORE)  dealt  not  fo  with  any  Nation  as 
"  with  them,"  Pfal.  147.  19,  20.  And  vet  the  Generality  of  them  Were  fa 
*«  bad,  that  they  juftified  their  Sifter  55(^w;,  Eziek.  16.  51.  The  fr/i  Covenant i 
"  or  CcvenatU  o'i  IForks  thus  fai'ing,  fuch  was  the  Grace  ofour  f/JRD  (torc- 
•■'  feeing  it)  as  to  determ.ine  of  ^  fecond^  or  miv  Covenant,  by  ■which  he  would 
"  fix  ^nA  fccure  a  PvCmnant,  and  that  infallihiy  ;  and  hence  it  is  termed  the  Co^ 
"  venant  oi  Qrace^  as  not  depending  at  all  upon  Works  ;  and  this  is  that  (ri^acc 
««^  Xh2iifaveszn6  reigns  to  eternal  Life,  E^h.  2.  5,8.  Rom.  5,  21.  A'iid  thef/ 
«*  are  ihcfurc  Mercies  of  David  recorded  in  the  ^^th  of  Ifaiah :  It  is  th^'  Aifcf- 
«  Itttene fs.  of  It  thiit-mzkcs  it  ^  h(turCov£Ti(iftt:"     Thus  far- Mr.  6V^. 

■  Next 


0/  Prepe.stin'ATION  and  Election.  57 

Next'follows  Dr.  Ed'-^arch :  V^r^/tas.Eedux,  p.  88,  ^c.  "  The  Decree  of 
•"*  EledlJon  is  thus  far  abiolutc,  that  it  is  not  zvandrlng  and  uncertain^  but  alto- 
*'-  aether  imw-njaible  nnd  urichcingeakic,     W  iience  we  read  of  the  Irnmutaldlty  of 

«'  GOD's  Counfel,  Heb.  6.    17.   and  that  rightly  ;  becaufe  the  eternaj  Counlcl 

•'  is  fo  dctermuied  and  fixed  that  it  cannot  be  altered.     Which  I  prove  by  this 

«'  threefold  Argument  ;   Firji^  le  is  dcr .g.ttory  to  the  Omnifcience  of  GOD  to 

*'  fav  that  this  Decree  is  chraigcable.      Wc  fee   that  Ignorance  and  Want  of 

*'■  Forcftcrht  make  Men  oftentimes  content  themfelves  with  conditional  Purpofes 

*'  and  Promifes,  they  can't  dive  into  future  Events,  and  therefore  they  are  loth 

«*  to  difpofe  of  Things  abfolutely  and  without  Referves.     But  it  is  not  thus  v\  irh 

*'  GOf3,  who  hath  a  mofl:  certain  Knowledge  of  whatever  fl:iall  happen,  and 

*<  particularly  with  Relation  to  the  Sajvaiion  of  Mankind.     Wherefore  the  eter- 

<'  nal  Purpofe  of  GOD  was  not  conditional  and  depending  on  what  Man  would. 

'*  do.     This  argues  at  moft  but  a  conditional  Fore  fight  in  GOD,  which  is  a  No- 

"  tton  that  the  Jefuits  have  found  out  and  call  a  middle  Knowledge  ;   it  is  tjiat 

*'  whereby  (as  they  fancy)  GOD  knows  what  Perfons  will  do,  this  or  ilat  goc.d 

"  Deed,  or  commit  this  or  that  Sin,  if  it  chance  that  this  or  that  Opportuiiit) 

*■•  be  in  their  Way,  not  otherwife  :  So  that  the  Obje£l  of  this  Knowledge  is- 

"  omy  ex  hypothefi  ^\\<\  upon  Condition.     GOD  forefces  that  fuch  a  Thing  fl'r.U 

**  be  or  not  be,  ?/ this  or  that  Thing  fliall  come  to  pafs,  or  ifz  Man  be  in  fuck 

''•  and 'fuch  Circuniihinccs.     Thus  GOD  knew  that  St. -P^/v/ and  his  Company 

"  fliould  not  pel  ifh  if  they  remained  in  the  Ship.     So  he  knows  that  this  or  that 

"  Perfon  fhail  be  favcd  eveilaftingly  if  they  repent  of  their  Sins.     But  any  one 

*'  may  fee  that  this  hypoiheiic  Science  was  invented  on  Purpofe  to  fclve  GOD'S. 

'*  foreknowing  of  Sin,  but  fo  as  not  to  decree  its  Futurition,      T^Hiereas  it  is-  I 

*'  plain  that  the  Prefcience  of  free  Adiions  and   their  Futurition  depends  upon  ' 

'*  the  Deeree  and  not  the  Decree  upon  that :  GOD  knew  that  St.  Paul^  and 

"  that  thoi'e  which  were  with  him  in  the*  Ship  fliould  not  perifh,   and  he  kney/ 

*'  the  Condition  of  it  J  that  is  to  fay,  Their  remaining  in  the  Ship;  and   the 

*■'■  Ground  of  his  knowing  both  of  them  was,  t\\:it  he  h:i<\  determined  both.     But 

"  2^s  for  this  conditional  Prefcience  which   fomc  talk   of,    it   is  iinwortlw  ©f  the 

"  divine  Being,  becaufc  it  is  built  only  on  Suppofitions,  which  are  uncertain  and 

*'  precarious,  and  we  muft  go  a  great  Way  about  for  them  ;   for  it  fetn is- there- 

**  is  no  Knowledge  of  thefe 'J  hings,  unlefs  fome  other  'Fhing  happer^s,  vhich 

"  likewife  depends  upon  the  happening  of  another,  and  that  upon  a  third,  and 

'*  fo  Oil.      VMiat  Ptrfon  that  has  a  Reverence  for  the  Deity  will  afcribe  fjch  a 

■*'  £ar-fet;ch'd  Knowledge  to  him  i*     And  bel^des  there  can  be  ?io  Certainty  in  the 

*'  Knowledge  of  Futurities  upon  fuch  bare  Snppofals,  which  7/Wv  be  or  may  not 

*'  be.     Vv'e  mufi  needs  then  ack.-iowledge  the   JtmnniabJlity  of  the  Decree  oC 

"  Election,  unlefs  we  will  charge  GOD  with  Defeat  of  KnozvUdge.     It  is  abfc- 

"  hitely  known  to  GOD  from  Eternity  who  will  be  faved,  and   in  order  to- 

*'  that,  who  will  believe  and  repent,  and  it  can't  be  otherwife,   bccauib  Faitlii 

"  and  Repentance  arc  the  Gift<jof  GOD  only,  and  he  hath  from  Eternity  de- 

*'  creed  on  whom  he  will  bellow  thcle  Gifts.     Which  fliews  Ijow  abfurd  it  is- 

*'  to  aiiiert  that  GOD  decreed  to  fave  fuch  and  fuch  Men //^ they  belijeve  and 

I  2  **  repent 5; 


SS  Of  Predestination  and  Election. 

'*  repent  ;  meaning  by  tkis  that  he  knew  it  not  certainly^  whereas  thev  cannot 
*'  heh'eve  and  repent  without  him,  and  confequently  he  muft  certainly  know  it; 
"•  becaufe  his  Knowledge  is  not  fucceflive,  but  is  from  Eternity.  And  then  to 
*'  affert  that  GOD  knew  from  Eternity  that  they  would  believe  and  repent 
*'  without  fail^  and  yet  to  fay  he  decreed  this  conditionally^  is  irrational  znd  ab- 
"  Jurd.  To  conclude  then  this  Particular,  there  are  no  If's  where  there  is  a 
"  certain  Knowledge  ;  and  therefore  thofe  Men  who  talk  of  a  Knowledge  upon 
''  Suppofition  only,  do  manifeftly  impeach  GOD  of  Ignorance,  or  at  leaft  of  a 
"  Degree  of  it  ;  nothing  can  be  faid  more  like  a  blind  Heathen  than  this.  And 
"•'  it  appears  that  thofe  Men  who  pretend  fo  highly  to  Reafon,  afTert  fometimes 
"  fuch  Things  as  are  fcarcely  reconcilcable  to  cotmnon  Senfe.  Secondly^  It  de- 
**  rogates  from  tht  Truth  and  Sincerity  of  GOD  to  fay,  That  the  Decree  of 
'•*  Eie:tion  is  not  fixed,  but  that  it  is  conditional,  and  that  GOD  hath  decreed  all 
*'  Men  to  be  faved  if  they  will,  ({o  little  Reafon  have  our  Opponents  to  charge 
"  that  Abfurdity  on  the  Dodlrine  ofabfolute  Eledtion)  yet  this  is  the  general 
*'  Perfuafion  of  the  Divines  of  the  Church  of /?ow^.  And  Brentius  among  the 
"  Luthea.'is,  and  Cameron  and  Jmyraldus  among  the  Reformed^  hold  an  univer- 
"  fal  Eleclion  or  a  Decree  to  give  Life  and  Glory  to  all  Mankind,  and  every 
*'  individual  Perfon  if  they  believe  and  repent  :  Yea,  it  is  the  prevailing  Opi- 
*''  n'lon  of  our  Churchmen  at  this  Day  that  Elc/lion  is  conditional^  that  is  to  fay, 
"  That  CjOD  decreed  to  fave  fuch  Perfons  //they  behave  themfelves  as  they 
*'  fhould  do  J  if  not  the  Decree  drops  :  This  Sentiment  is  lately  taken  up  by  the 
*«  Learned  and  Unlearned  as  the  right  Notion  of  the  eternal  Decree  of  iLleition. 
*'  But  nothing  can  be  more  wrong,  nothing  more  inconfiftent  with  the  Tenor 
"  of  the  Gofpel,  and  (which  is  the  Thing  I  am  to  evince  at  prefent)  with  the 
*'  Truth  ^nd  Faiihfulnefs  of  GOD  :  For  if  he  decrees  or  wills  all  Men  to  be 
*'  {ived  if  they  vjilf  and  yet  they  cannot  will  unlefs  hepleafes^  where  is  the 
"  Sincerity  ?  It  iliould  more  properly  be  faid  by  them, that  GOD  decrees  to 
**  fave  all  Men  if  he  wills ;  and  fo  what  they  fay  amoimts  to  no  more  than  this, 
<«  That  if  GOD  v/ill  fave  them  he  will  fave  them  :  Or  thus.  He  hath  decreed 
"  to  fave  them  if  he  will,  that  is,  if  he  will  give  them  Faith,  for  they  muft  have 
*'  it  froin  him.  Now  I  afk.  Is  there  any  P/tf/«^_/}  or  Sincerity  in  this?  Y)o 
"  they  reprefcnt  GOD  in  that  A'lanner  in  the  which  he  ought  to  be  reprefented  ? 
*'  And  I  farther  demand.  Whether  GOD  really  intends  the  Salvation  of  all  Men 
*'  hy  th\$  conditional  Decree?  \f  he  doth,  then  moft  certainly  they  muft  all  be 
*'  faved,  and  no  Man  fhal!  perifli  in  his  Sins,  (for  his  Intention  and  Counfel 
*'  ftiall  ftand,  Ifa.  46.  10.)  which  yet  I  fuppofe  thofe  that  contend  for  the  con- 
*'  ditional  Decree  will  not  grant.  If  GOD  doth  not  intend  their  Salvation, 
'*  then  here  is  no  ferious  dcfigning  and  purpofing  that  all  Men  fijould  be  happy. 
"  Yea  (according  to  thefc  Men's  Notions)  GOD  decrees  and  wills  what  he 
"  knows  ?nay  ndt  be^  nay,  which  he  knows  fl:iall  never  be.  Are  thefe  Things 
*'  congruous  to  the  Sentiments  we  ought  to  have  concerning  the  divine  Being  ? 
"  Or  is  it  fitting  to  fay  that  GOD  falls  fliort  of  his  End  and  Defign  ?  -As  muft 
"  be  own'd  by  thofe  which  afiert  the  tsH-i/V/^wtf/ Decrees  ;  for  GOD  intended 
*'  by  it,   they  fay,  the  eternal  Welfare  of  the  whole  World,  and  yet  there  is  a 

*'  Failure 


Of  Predestination  and  Election.  59 

<«  Failure  and  Difappointment,  the  Decree  is  fruftrated  ;  which  is  the  next 
*«  Thing  I  fhall  touch  upon.     But  yfr/?  here,   I  would  leave  this  Remark  with 
*'   the  Reader,   That  when  Men  throw  oft"  the  Apprehenfions  which  the  holy 
*'  Book  infpircs  them  with,  we  fee  how  inconfiftent  their  Notions  are,  and  what 
*'  Mazes  they  bring  themi'elves  into.     They  admit  of  real  Difficulties  and  In- 
*'   conveniencies  to  prevent  and  tv^i^^  feemmg  ones.     And  we  iee  moreover  how 
**  palpably  they  run  into  thofe  Abfurdities,  which  they  impuite  to  others,  and 
*'  which  they  pretend  to  avoid  themfelves  with  great  Care  and  Circumfpection. 
**   And  farther  I  might  obferve,  how  thefe  Men  difturb  and  confound  the   true 
"^  Notions  of  Things,  and  ftrive  to  extirpate  the  very  Nature  of  them  if  it  were 
"  poffibie.      By  the  Doctrine  which  they  maintain  they  make  Predejiination  to 
*■*   be  Po/idejlination  ;  and  by  reprefenting  Eletlion  to  be  conditional^  they  hold  | 
*'    that  Man  choofes  GOD,   and  then  GOD  choofes  him,  (fo  that  they  make 
'*  GOD  to  be  Men's  Eled,  inftead  of  their  being  GOD's  EJeil.)     Hiis  is  the 
'*  prepoftcrous  Eledtion  of  our  new  Divines.     \^\it  Thirdly^  If  there  were  not 
••*  an  ahfalute^  that  is  to  fay,  an  unalterable  Decree  concerning  the  Saving  of 
*'  Men,   the  whole  Work  of  Man's  Salvation  would  be  contingent,  and   it  may 
'*  be  none  would  be  faved  ;  and  then  GOD  would  be  fruftrated  of  his  Defign 
'*  and  End.     I  cannot  but  obferve  here,  that  among  the  high  Reinovjlrants  alt 
'*  Things   in  Divinity  are  at   Uncertainties  :    The  Decrees  are   uncertain  and 
*•*  changeable  j   the  Redemption   wrought  by  Christ    may  take  Place  and  be 
'*  effectual,  or  it  may  not  ;  the  Grace  of  GOD  in  Regeneration  and  Converfion 
'■'  may  prove  efficacious  or  it  may  not  ;  the  Regenerate  may  itand  or  they  may 
"   fall  ;   they  may  be  faved  or  they  may  be  damned.     This  is  the  tottering  State 
*'   of  Man's  Salvation  according  to  thefe  Men.     It  feems  v.'ith   them  that  all  is 
*'  but  a  blind  Adventure,  that  we  do  but  run  the  Rijque  and    talce  our  Chance. 
*'  But  if  the  Foundations  be  thus  deftroyed,  what  can  the  Righteous  do  ?      Yea,- 
"   where  will  there  be  any  Righteous  at  all  ?     If  the  Foundation  of  GOD  doth 
''  not  ftand  fare,  if  the  Decree  concerning  fome  Perfons  be  not  firm  and  tmal- 
**  terable,  then  'tis  a  Thoufand  to  one  v/hether  one  fingle  Perfon  be  faved  ;  yea, 
'*   'tis  pofTible  that  every  one  may  perifh  ;  and    fo  Christ's  Sufferings  and 
"  Death  will  be  fruitlefs,  the  Price  wliich  he  paid  will  then  be  lolt  and  thrown 
*'  away,  then  his  precious  Blood  will  be  flied  in  vain,  and  the  whole  Defign  of 
**  the  Gofpel  baffled.     This  is  the  inevitable  Refult  of  holding  the   Decree  of 
*'   Ele6tion  not  to  be  abfolute,  /.  e.   immutable.      Who  can  think  it  worthy  of 
"  (tOD  and  his  Wifdom  to  decree  the  Salvation  of  A4an  in  this  uncertain  Man- 
'*  ner  ?     No  wife  Man  who  propounds  a  great  an  i  weighty  End  unto  himfelf, 
**   will  leave  it  with  Means  that  are  uncertain  zw^  fickle.     And  ftiail  wc  think  that 
**  GOD  in  the  great  and  imp)rtant  Defign  of  Salvation,  will  permit  all  Things 
**  to  be  doubtful  and  hovering^  io  that  they  may  happen  or  not,  the  Event  prove 
*■*  fuccerful  or  not?     No,  this   is  rrvoft  unworthy  the  divine   Conduct;  and 
*'  therefore  there  is  fufficient  Ground   to  believe,  that  GOD  from   Eternity 
«'  fiKer)  the  Decree  of  Eledlion,  and  particularly  the  exa^  Number  of  the  Ele6l: 
**  For  if  this  be  unfixed,  the  Salvation  ofManmuft  needs  be  fo  too.     There- 
"  fore  It  is  not  to  be  doubted  that  GOD  purpofcd  the  Salvation  of  a  certain  dep-. 

"  niii'-je 


6'Q  0/  P-REDSSTI-.^ATION    a%f  ElEGTION. 

*♦  w/'&'w?  Number  of  Perfpns.  Thefe  and  ho  others  he  chofe  out  of  the  lapfed' 
•*  R^ce  oi  Jik'jn  ;  fo  that  this  determinate  Number  of  Men  fhall  be  certainly 
'<  iiived,  and  no  more  ;  and  there  is  not  (o  much  as  a  PoiiibiJity  of  their  being- 
*'  not  fiived.  Thus  the  Decree  is  unalterable,  and  one  Reafon  of  it  is,  becaufe 
*'  GOD  Would  not  have  the  Defign  of  Christ  in  the  Kedemption  of  the  Ele<3f 
**  to  be  fruftrated  ;  he  would  not  have  his  eternal  Intention  concerning  their 
*•'  Salvation  defeat-ed.  Fourthly^  From  GOD's  Immutability  may  this  Do^Tirine 
*'  be  proved  ;  for  as  Z'^  Is,  fo  are  his  A^fions ;  therefore  his  Decrees  are  un- 
*>*  changeable,  becaufe  he  himfelf  is  fo.  Jllcd.  3.  6.  "  I  the  Lord  change 
♦'not."  Pjal.  33.  II.  *'  The  Counfel  of  the  Lord  {lands  for  ever,  and  the 
*'  Thoughts  of  his  Heart  unto  ail  Generations."  Whence  I  conclude,  that 
*'  thofe  who  are  ele6ied  are  defied  alj'olutely  and  unchmigeably.'"  Thus  far  the 
Do£t:or  on  the  Abfolutenefs  of  Election  ;  who  to  prevent  the  common  Cavils, 
namely,  that  this  Doclrine  is  the  Nurfe  of  Idlenefs,  Prefumption  and  Licenti- 
oufnefs,  goes  on  largely  to  obferve,  That  however  there  be  no  Conditions  of 
GOD's  Election,  yet  it  contains  in  it  Conditions  or  rather  A'lediums  of  Salva- 
tion, VIZ.  Faith,  Repentance,  with  Peifevcnnce  in  Holinefs,  and  which  byjuft 
Confequence  implies  our  diligent  Attendance  on  all  the  Means  of  (irace  and 
Salvation  :  SeeingGOD  in  decreeing  theEnd  did  alfonolefs  appoint  theMeans  in 
order  to  effedl  the  fame,  and  that  therefore  thefe  may  not  be  feperated,  as  I  have 
before  hinted,  and  fliall  have  Occafion  hereafter  largely  to  obferve.  As  GOD's 
E!e6t  ar?  faid  to  be  chofen  in  Christ  that  thev  fhould  be  holy,  and  as  he  hath 
declared  that  without  Holinefs  no  Man  {l:iall  fee  the  Lord,  fo  this  Dc(5lrine  of 
Election  doth  teach  us  how  much  it  ou2;ht  to  concern  us  with  all  Dilicrence  to 
ftudy  and  pra£licfe  Holineis  in  order  to  our  Salvation,  and  that  we  may  comforta- 
bly conclude  from  our  Holinefs  the  proper  EfFeils  of  GOD's  free  Election,  that 
we  are  indeed  the  Ele£l  of  GOD,  holy  and  beloved  ;  anfwerable  to  the  ExhiOr- 
tation  of  St.  Pet^r,  2  Pet.  i.  10.  "  VVherefore  the  rather  Brethren  give  Dili- 
gence to  make  your  Calling  and  Election  fure." 

2.  I  might  argue  the  Peculiarity yFrcenefs  and  Abfolutenefs  of  Ele£lion,  from 
the  Elect's  being  chofen  m  C,HRisT,  as  their  eleifl  Head  and  Reprelentative  ; 
they  are  exprelly  faid  to  be  chofen  in  him  before  the  Foundation  of  the  World 
by  GOD  the  P'ather  ;  fo  that  there  is  a  myftical  Onenefs  between  Christ  and* 
them,  he  the  Head,  and  they  the  Members  ;  the  Father  faith  of  him,  "  He  is 
mine  Eledt,  in  whom  mySoul  dehghtcth,"  Ifa.  42.  i.  And  he  fo  delighted  \n 
his  chofen  Sons  as  to  elec^  them  in  him.  But  to  what  End  were  they  thm  chofen, 
but  to  have  Redemption  through  his  Blood,  and  that  they  might  obtain  a  glori- 
ous Inheritance,  being  predeftinated  thereunto  according  to  the  Purpofe  and 
Counfel  of  his  own  Will  ?  Thus  the  Father's  Election  of  the  Head  and  Mem- 
bers is  to  he  confidcred  uniforynly  and  with  Regard  unto  one  proper  End.  Ivi'jW- 
dare  any  Man  fay  that  it  was  a  Thing  ««(:(fr^^?;j  who  this  Christ  fliould  be 
who  .is  the  chofen  H«ad  ?  Or  what  he  fliould  do  and  (uffer  in  order  to  redeem 
them  from  all  Iniquity,  and  fit  tl>em  for  the  heavenly  Inheritance  ?  feeing  the 
Scr-ipture  is  fo  pofuive  an<l  puiictua)  in  telling  us  of  his  being  fet  up  from  Ev^er- 

laftingj 


Of  PtiED'ESTiMATioSf  afid  Election;  6r 

teng,  PrSv.  8.  23.  Of  his  being  GOD's  Son,  yea  GOD's  own  Soti,  Rom. 
8.  3,  32.  G^/.  4.  4,  5-  "  Whom  hefentforch  in  the  Fulnefs  of  Tinie,tobc 
made  of  a  Womfiti,  made  under  the  Law,  to  redeem  them  that  are  under  the 
L^w,  that  tiiey  might  receive  the  Adoption  of  Sons  :"  That  he  fliould  be  con- 
cei\''ed  in  fuch  a  Manner^  born  of  fucb  a  IVoman^  defcended  from  Juch  a  St6ck\ 
bortl  -At  fuch  a  Time  and  in  fuch  a  Place.,  attended  With  J iich  zn^  fuch  CircumJfSSftes  j 
Wnh  Refpe^l  to  what  Offices  he  fliould  bear, what  a  Life  he  fhould  live, and  what 
Manner  of  Sufferings  and  Death  he  fliould  die;  with  the  many  Circumflancei 
that  fl-iould  attend  the  fame,  as  the  partins;  his  Raiment  by  Lot,  that  they  flTouid 
give  him  Gall  and  Vinegar  to  drink,  and  tfiat  a  Bone  of  hifn  fliould  not  be  bro- 
ken, and  many  more  CiicumJrances,  and  that  the  great  Ends, of  his  Death  flio'uJd 
be  fo  particidarly  mentioned,  and  in  a  W6'rd,  that  he  was  delivered  to, Death  b\> 
the  determined  Counfel  and  Foreknowledge  of  GOD,  and  that  Herod  and 
jbt'hers  did  unto  him  what  GOD's  Hand  arid  Counfel  determin'd  before  to  be 
done.  I  fay,  Seeing  the  Scriptures  are  fo  exprefs  with  rcfpe£t  to  Christ  the 
ehcf  Hetlrl,  who  died  not  for  any  Sins  of  his  czy^,  vet  dare  any  I\Tan  denv  this 
to 'be  c  rtain  ?  Dare  any  fay  this  is  not  the  viry  CBRIST  dcugned  of  the  Kathef 
to  be  the  Saviour  ot  Sinners  ?  No  furely.  There  is  none  that  profefs  Chriflia- 
ifky  (o  hardy  as  to  deny  this.  And  }  et  how  flrange  is  it  that  any  {hould  have 
thd  Confid-epce  to  affirm  that  it  was  uncertain  ivho  iri  particular,  or  hozu  many 
Ihould  have  a^ual  Redemption  and  Salivation  through  his  Jjlood  ?  Will  they 
own  the'Perf:nahtyof  Eledtiort  with  refpecEl  to  Christ  the  Head,  and  at  the 
fame  Time  difown  the  Perfonality  of  the  Election  of  thofe  that  were  ele6tcd  in 
him  as  his  Members  ?  Strange  !  Shall  it  be  owned  that  fome  were  chofen  in 
CRrtiST  by  GOD  the  Father,  to  have  Redemption  through  his  Blood;  and  to 
obrtkin  the  heavenly  Inheritance  ;  and  that  yet  it  was  uncertain  who  or  what  m- 
i/rcvV«^/ Perfons  or  definitive  Number  fhould  partake  thereof?  Was  the  Fa- 
ther's Election  of  Christ  the  Head  certain^  abfolute^  perfonal,  frec^  and  from 
Eternity^  and  yet  fhall  this  or  any  of  this  be  denied  with  Refpect  to  the  MemHers 
chofen  in  him  before  the  Foundation  of  the  World,  that  they  fhould  be  redeemed, 
fantlified  and  faved  according  to  the  good  Pieafure  of  GOD's  Will?  No 
furely  ;  efpecially  when  we  confider  wPthal  that  their  very  Names  ate  faid  to  be 
written  in  the  Book  of  Life,  and  the  Lamb's  Book  of  Life  from  the  Foundatioh 
of  the  Wc  rid,  in  plain  Contradiftindion  from  others  who  are  faid  not  to  have 
ther  Names  thus  written  there.  Shall  Aaron  the  High-Prieft,  the  Type  of oiir 
great  High-Prieft,  by  the  Appointment  of  GOD,  have  the  perfonal  Names  of 
thofe  he  offered  for  engraven  on  his  Bi%aft-Plate,  and  fo  know  them  ly  Name,  as 
GOD  laid  to  Mofes,  and  as  Christ  fays  of- his  Shecf  ;•  ahd  yet  fliall' this' be  de- 
nied with  Refped  to  thofe  that  are  chofen  in  Christ  the  great  Antitype,  who 
bet^c  their  Surety,  and  made  his  Soul  an  Offering  for  their  Sin,  and'  which  as 
thc^r  Advocate  he  pFeadS  ?  If  Christ's  becoming  the  chofen  Head'  was  not.a 
Thing  zvciviririg  and  uncertain^  dependmg  upon  Conditions  uncertain  as  to  tfic 
Performan'ce  ;  thert  GOD  the  Father's  Choice  of  the  Elea  in  him' cannot  Wft 
rei  rher.  If  the^  Choice  of  the  ekSl  Head  was  abfflute  and  certain,  then  the  ChoTte  ' 
of-tlid'v///?  'MeffiU-rt  mu/Imeds  b(  fi  too,  becaufe  thty^are  Conffd'eTai' together 

making 


62  Of  Predestination  iwd  EtECTiON,^ 

making  up  o»f  Christ  in  z  my/lical  Senfe  :  Hence  he  is  called  *'  The  Head  of 
the  Church,  which  is  his  Body  and  Fulnels  ;  the  Members  of  his  Body  ^  of  his 
Flefh  and  of  his  Bones  j  and  again,  the  Head  of  his  Church  and  Saviour  of  the 
Body."  £ph.  5.  Christ  was  not  chofen  but  with  Refpe£l  to  his  Church  or 
Ele<St  ;  and  they  were  chofen  in  him  to  no  lefs  an  End  than  by  him  to  be  re- 
deeap^d,  fandified,  and  eternally  faved  ;  which  they  fhall  all  be  in  due  Time  i 
For  GOD  will  accomplifli  the  Number  of  his  Eledt,  "  making  known  unto 
them  the  Myflery  of  his  Will  according  to  his  good  Pleafure,  which  he  hath  pur- 
pofed  (mark)  in  h'ur.jelf"  and  therefore  the  Purpofe  cannot  fail  ;  "  who  in  the 
Difpenfation  of  the  Fulnefs  of  Times,  will  gather  together  all  Things  in  Christ, 
both  thofe  that  arc  (already)  in  Heaven  and  thofe  that  are  (yet)  on  Earth,  even  in 
him."  Eph.  1.  9,  10.  Therefore  when  Christ  is  called  the  Head  and  Savi- 
our of  the  Body,  they  are  not  fo  many  empty  Titles  given  to  him,  but  fuoh  zs  fully 
comport  with  what  is  contained  in  them.  For  as  Hufbands  are  exhorted  to  love 
their  Wives,  namely,  with  a  peculiar  mafcuUne  Love,  fo  it  is  in  Imitation  of 
Christ's  Love  to  his  Church  or  Spoufe,  "  who  hath  loved  it  and  gave  himfelf 
for  it,  that  he  might  fandlify  and  cleanfe  it  by  the  wa(hing  of  Water  by  the  Word, 
and  that  he  might  (as  he  moft  certainly  will)  prefent  it  to  himfelf  a  glorious 
Church,  not  having  Spot  or  Wrinkle,  or  any  fuch  Thing,  but  that  it  fhould  be 
holy  and  without  Blemilh,"  Eph.  5.  25,  26,  27.  Hence  that  i  Thef.  5.  9,  10. 
**  GOD  hath  not  appointed  us  unto  Wrath,  but  to  obtain  Salvation  through  our 
Lord  Jesus  Christ,  who  died  for  us,  that  whether  we  'wake  or  flcep  we 
fhould  live  together  with  him."  Hence  that  of  St.  Paul^  2  Tijtu  2.  10.  ••'  I 
endure  all  Things  for  the  Elect's  Sake,  that  they  alfo  may  obtain  Salvation  by 
our  Lord  Jesus  Christ  with  eternal  Glory."  To  which  Glory  the  Eledi 
therefore  do  and  (hall  obtain  :  So  that  in  Conjunction  with  thefe  Scripture  De- 
clarations I  may  ftrongly  argue  from  Fa£l,  for  fome  do  arul  fhall  actually  obtair* 
this  Salvation  and  eternal  Glory.  And  thefe  at  the  laft  Day  will  appear  to  be 
fuch  for  whom  the  heavenly  Kingdom  was  prepared  from  the  Foundation  of  the 
World,  as  appears  by  the  blefled  Sentence  that  fhall  then  be  paffed  on  them  by 
Christ  in  whom  they  were  chofen. -M?/,  25.  34.  To  whom  eternal  Life  wa$ 
promifed  by  GOD  that  cannot  lie  before  the  World  began,  Tit,  i.  2.  The 
famt  that  were  given  to  Christ  by  the  P^ather,  that  he  might  give  eternal  Life 
unto,  Joh.  17.  2.  as  appears  by  his  Prefentation  of  then\  to  his  Father,  faying, 
*«  Lo  I  Here  am  I,  and  the  Children  which  thou  haft  given  me."  tieh.  1.  13. 
Judey  Ver.  24.  Eph.  5.  27.  The  very  fame  and  none  other  whofc  Names 
were  written  in  the  Lamb's  Book  of  Life  from  the  Foundation  of  the  World, 
Rev,  13.  8.    Chap.  17.  8.    Cliap.  20.  I2»  15. 

Thus  Scripture  and  Fa6t  do  give  their  joint  Tcftimony  in  Behalf  of  the 
Dodlrine  of  perfonal  Ekiiion^  peculiar  Redeinption^  effeSiual  Callings  and  the  finai 
Perfevcrance  of  thofe  Eled  whom  GOD  jufcifieth,  for  v/hom  Christ  died,  and 
whom  the  Holy  Ghost  efFcdlualiy  calleth  and  regenerateth  :  For  there  is  n© 
breaking  of  that  golden  Chain  which  St.  Paul  prefents  to  our  View,  as  reaching 
ijrom  before  Time,  through  Titnej  to  the  End  oX  Timcj  and  thence  throughout 


CypR'sbESTiNATi^N'  fm^  Electiok.  6f 

aU  Etermty  ;  from  GOD's  eternal  Predeftination  unto  etema^   GIorlfiGation, 
hstwecn  which  as  the  middle  Links,  jire  Juftification  by  the  Dcith  and  Refur- 
recHon  of  the  Redeemer,  efFc^luai  Calling,  and  Sandtrfication  by  the  holy  Spirit,  ■ 
Cind.all    this   as   an  Evidence  that  all  fnall  v^ork   together  for  their  Spiritual  and' 
eternal  Good,  being  Lovers  of  GOD,  aricf  called  according  to 'his  eteni*!  Pur-' 
pofe  :   "  For  whom  he  did.  foreknow   (as  a  Shepherd   doth  his   Sheep,   and   a's 
GOD  is  flud  to  know  them  that  are  /i/j,'  h\  Contradiftinc^ion  from  otlier-s)   thofe  • 
he  did  prcdeftinate  to  be  conformable  to  the  Image  of  his  Soji,  that  he  might  be 
the  Firft-born  among  many  Brethren  j  namely,  the  adopted  Sons  of  GOD  the 
Father, -chofea  in  Chtiist,   and    predelt-inated    to   the  Adoption  of  Children,. 
accordiiig4o*t'he'good-Pfeaf«re  O'f  his  Will,--  a/id  by'CHRis-v  to  obtain  the  hea- 
venly  Inheritance,    being  piedeftinated  thereunto."     Ep').     i.       "   Moreover 
whom  he  predeflinated,   ihe?n  (mark)  thcm^  thofe  very  Pcrjhis  and   none  other ^  he 
alfo  called,  and  whom  he  called,^  -th^m  "alfb  he  juftifieci,  ;.  ^.  "fre^d'fVom  Con- 
demnation, accounted  righteous  in  his  Sight,  and  accepted  through^  the  Righte- 
otifnefs  of  Imputation  and  Faith,  and  whom-  he  thus  jiiftified  them  be  alfo  gluri- 
fi'cd."     This  blefTed  Account  of  Things  it  was  that  cauftd  St.  Paul  in  the  foilow-.i 
ing  Words  with  highcft  Admiration,  Jnv  aiid  Triumph  to  break  forth  and  fay,o 
♦^'^  What  (hall  we  then  fay  unto  tbefe  Things,' tl>efe»75/?''w//'^,  gracioU's^  ivonder^i 
fulznd  Soul-faving  Aci'tngi  of  GOD  towards  His  Eleft  .?■     If  GOD  beforus^- 
{thm  for  us)  who  can  be  againft  us  ?     Namely,  fo  as  to  prevail  and  hinder  our 
being  glorified  :  For  if  GOD  fpared  not  his  own  Son,  (rlie  richeft  Jewel   in  ail" 
hrs  Treafure-Houfe  of  Bieflings)  but  freely  gave  him  up  for  us  all  (us  the  E!e6l 
and  pircdeftinate)  how  fhall  he  not  with  him  alfo  freely  given*;  all  Things  ?     Alii 
Things  elfe  needful  to  compleat  our  Salvation  ;  ^.  d.  If  GOD  did  not  ftick  at' 
giving  us  his  beftGift,  'even  his  own  Son,  to  become  out  Saviour,  we  may  in  ill"- 
go(  d  Reafon  conclude,  that  he  will  not  withhold  from  its  iany  Thing  needful    to 
compleat  our  eternal  Glorification.     If  he   freely   gave  \\\<^  grealer    he  will   nof 
furcly  deny  the  lejfer  ?     This  is  the  natural  Tenor  of  the  Apoftle's  Argument. 
And  I  hope  it  may  be  ?.Ilov/ed  to  pafs  for  a  juft  and  flrong  Method  of  Rc«nft->nin?-.  • 
Hence  he  goes  on  with  hi?  triumphant  challenging  Conclu'fion   froh>  thcfc  PrC''. 
mifes  as' became  a  c^^i  i?r.'?^;7.'r,     *'   Who  (then)   fi:all   lay  any  Thing  to  th© - 
Charge  of  GOD's  Elccl  ?     Namely,  fo  as 'to  ^vail  any  ^hing  againrt  their  etcf-d 
nal  Happinefs,  feeing  it  is  GOD  (himfelf)  that  juftifieth  them  >.     Who  fliai!a)n-  ' 
demn  them  ?  *  Since  ft  is  Christ  (their  chofen   Head  and  elder  Brother)  that- 
died  for  them  :   Namely,  to  free  them  hcixn  Condemnation' and  'the  Cdrfe  of  the  ■ 
Law.     Yea  rather  that  is  rifen  ag^in  as  their  vicSlorious  Capt&ih  of  Salvafion-and  ' 
Juftifier,  who  afcended  up  into  Heaven,   namely,  with  the  Priee^■ot>;the■ir''Re-'■; 
demption  in  his  Hand,  having  by  his  own  Klood  obtamed  eternal  Redemption  • 
fortheny.     Heb.  9.   12.      Who  is  even  at  the  right  Hand  6f  GOD,  who  alfo 
maketh  Interceffion  for  us,  or  as  a  righteous  Adv<icatc  in  tht  Court  of  Pleaven 
p'eads  the  jurt  aif^d  ftdi  Pavment  of  tlie  invaluable   Price -of  his  mofV  precious: 
Blood  on  our  Behalf.''*  .  Whtnct;  upon  the  moft  fubfiantial   Grounds  that  cant. 
poffiblv  bifc  tVnjG;hr  on,  he  goes  on-  tn  the  N^me  of  all  rhe  Ele6t  of  GOD  {living 
out  the  foHowingChalienge",**  Vv^hoi^ian'foperate  u«.from  the  Love \)fCHRJsv> 


Slj.-  t?/'pRitD.ESTtNATIO«    Ofld  ELECTION. 

fZr  •GrOD'*s  Ele£^;wh®m  )je  juflifieth,  Us  for  whom  Chuist  died,  rofe  again 
and  continuaHy  interceeds  :  Who  fhall  feperate  us  from  the  Love  of  Christ 
who  did  and  doth  all  this  for  us  ?  Shall  Tribulation,  or  Diflrefs,  or  Perfecution, 
or  Famine,  or  Nakednefs,  or  Peril,  or  Sword  ?  (As  it  is  written  for  thy  Sake 
we  are  jkilled  all  the  Day  long,  we  are  counted  as  Sheep  for  the  Slaughter.)  Nay^ 
fa^s  the  Apoftle,  How  fo  ?  Why  becauf^  we  are  more  (mark)  more  than  Con- 
querors through  Christ  that  loved  us;  namely,  vv'ith  an  eleSiiiig^  redeeming, 
favhrg  Love.  For  I  am  perfuaded  that  neither  Death,  nor  Life,  nor  Angels, 
"nor  Principalities,  nor  Powers,  nor  Things  prefent,  nor  Things  to  come,  nor 
Height,  nor  Depth,  nor  any  other  Creature  fliall  be  able  to  feperate  us  f^pm  the 
Love  of:  GOD  which  is  in  Christ  Jesus  our  Lord."  Rom.  8.  28,  to 
theEnd.,.,!  ,       .      >        ,    ,., 

Now  let  the  impartial  Reader  but  mark  well  the  obvious  Scope  and  Tenor  of 
the  ApoiVie's  Difcourfe  here,  which  was  to  prove  what  he  had  propounded   Ver. 
28.   *'  That  all  Tilings  foould  work  together  for  the  eternal  Good  of  them  that 
loveGODi   and  that  are  called  according  to  his  Purpofe  :"    And  he  may  with 
ope  frngte  G-lance  fee  the   Vj^flity  of  the   DoiSlrine.  of  a  conditional  hap- hazard  .^ 
Election  and  Redemption,,  qf  Christ's  dying  only,  to  p^irchafe  an  uncertain. 
Salvation,  a  ban  Salvabili'.y'^x  imer  pojjible  Sahatjouiov  all^x^tix  ;  but  a  certaiii,,. 
abfolute  Salvation  for  no  one  Man  ;   and  that  denies  regenerating,  efficacious  Grace." 
10  the  Regenerate  to  be  unconquerable  and  finally  vidiorious.      From  which  abiurd  ':. 
DocStrine  it  naturally  follows,  in  Oppofition  to  what  St,   Paul  had  faid.  That 
fomething  prefent  or  to  come,  may  finally  feperate  GOL)'s  Eled,  whom  he. 
juftifieth,  and  for  whom  Christ  died,  rofe  again  and  interceeds  continually,.' 
from  the  Love  of  GOD  which  is  in  Christ  Jesus  our  Lord.     But  who  that, 
obferves  well  the  Tenor  of  the  Apoftle's  whole  Argument,   fees  not  how  jejune  \ 
and  trifling   it  is  for  any  one  to  fay  (as  fome  have  done)   in   Oppofition  to  this 
Text,    "  That  tho'  Fire  and  Faggot  cannot,  yet  Sin  may  or  can  finally  feperate  , 
a  true  Believer  from  the  Love  of  GOD  which  is  in  ChristJesus  our  hoRuJ'p 
Juft  as  if  Sin  was  not  to  be  reckoned  in  the  Apoftle's  large  Catalogue  of  Soulr  , 
Eneinies,  prefent  or  to  come  :   Whereas  GOD  knows,  and  the  poor  Believer  to 
his  great  Grief  knows,  tliat  it  is  always  prefent,   not  only   all  over  the  World,  , 
but  alfo  with  himfelf  as  to  its  indwelling  Prefence,  tho'  not  as  to  its  Sway  and  , 
Dominion^  yet  I  fay  as  an  obtruding,  uncomfortable  Inmate,  it  is  more  or  lefs  pre- 
fent in  the  holieft  of  GOD's  Children,  making  them  to  mourn  and  groan  for  a  . 
final  Deliverance  from  it,  Rom.  7.  24.  and  which  this  notable  Place  of  Scrip- 
ture gives  them  a  bleffed  AfTurance  of.     And  fuch  is  the   powerful  Influence  of 
the  Grace  of  GOD  in  and  upon  their  Souls,  as  teacheth  them  to  abhor  the  very  , 
Thouc^hts  of  fo  horrible  and  wicked  a  Conclufion  as  to  continue  in  Sin   becaufp  \ 
Grace  thus  abounds  unto  them.  Rem.   6.   i,  2.     Befides,  if  Sin   may  or  can; 
finally  feperate  a  true  ele<Si:  Believer  from  the  Love  of-GOD  whidi  is  in  Chris:^  . 
Jfsusour  LoiiD,  whgt  do  our  Opponents  make^oftbe  infpired  ApofHe's  tri-fj 
umphant  Challenge,  full  Perfvvaftons  and  pofitive  Afiertions  here  ?     Or  it/hzt  be-, 
comes  of  the  wl;oifi  Argument  ?     Where  then  is  ise  Force  ?     And  whajt  real 

Grounds 


0/ Predestination  «»«?  Election.  65 

Grounds  of  Joy,  of  fuch  a  Degree  of  Joy  is  there  for  the  trtitf  ^elFever  ?  Who 
2ltho'  he  fhould  be  fecured  from  Ninety-nine  of  his  Soul-Enemies,  if  that  One 
which  makes  up  the  Hundredth^  and  is  the  moji  formidable  of  all  the  rtji^  which 
is  Sin,  be  not  effedlually  prevented  from  ruining  his  precious  Soul  for  ever  ? 
Which  if  it  can  and  doth  effeSi,  then  inftead  of  the  ele6t  Believer's  being  made 
more  than  a  Conqueror  through  Christ  that  loved  him  j  it  may  be  more  truly 
faid,  that  Sin  becomes  a  mighty  Conqueror  over  him  notvvithftandrng  GOD's 
cleding,  juftifying  A£l,  and  even  all  that  Christ  hath  done  in  Joving,  dying, 
rifing  again  and  continual  interceeding  for  him.  But  pray  now  for  what  Reafon 
did  Christ  die  for  his  People  if  not  for  their  Sins,  to  attone  for  the  fame,  and 
(ompleatly  take  away  its  reigning  and  damning  Power  ?  And  from  what  fhort  of 
this  doth  GOD  juftify  his  Eledl  for  whom  Christ  died  ?  Which  is  a  Branch 
cf  the  triumphant  Challenge,  **  Whofhall  condemn  ?  It  is  Christ  that  died.'* 
And  to  what  Purpofe  doth  Christ  aft  as  a  fow/iVzi/^?/ Interceflbr  and  r/^/'/fcw 
Mlvocate  for  them  in  the  Court  of  Heaven,  pleading  Law  and  Right  (the  proper 
Work  of  an  Advocate)  pleading  the  infinite  Virtue  and  Merit  of  his  deareft 
Blood,  the  Price  of  their  Redemption,  that  one  Offering  by  which  he  hath  per- 
fected for  ever  them  that  are  fanftified,  having  made  it  once  for  all,  {Heb.  10.) 
if  it  be  in  the  Power  of  Sin  to  non-fuit  his  Plea?  and  fo  bring  the  Soul  for 
whom  he  died,  and  for  whom  he  continually  pleads,  under  a  Sentence  of  eternal 
Condemnation  f 

Here  then  let  our  w/^/''j?'^f^y2);r^n,,  who  above  all  others  profefs  a  very  high 
Value  for  found  Reafjn  and  Argument,  with  a  clofe  Adherence  to  the  Rules  of 
Logick,  fet  the  Rules  thereof  before  them,  and  fee  whether  my  Reafonings  from 
this  Portion  of  Scripture  do  not  fully  comport  with  the  Aime,  and  even  all  juft. 
Rules  of  Interpretation  of  Speech.  Are  they  profeft  Mafters  of  Argument,  and 
Admirers  of  a  juft  Method  of  Reafoning  ?  And  yet  dare  they  argue  againft  the 
plaineft  Propofitions,  attended  with  the  elearefl  lUulhations  and  ftrongeft  Proofs, 
together  with  thofe  natural  Dediidtions  drawn  therefrom  by  that  great  Mafter  of 
Argument  St.  Paul,  GOD's  infpired  Penman,  formerly  brought  tap  at  the  ^&tl 
bf  Gamaliel?  Or  have  they  found  out  a  newer  and  belter  Method  of  Reafoning 
wherewith  he  was  unacquainted  ?  Or  can  they  in  any  -good  Reafon  think,  that 
in  his  remarkable,  univerfal,  triumphant  Challenge  arid  fifrni  Perfwafions,  founded 
on  no  lefs  than  that  of  GOD  the  Father'^s  free  Eleftion  &  JuflificationjCHRisT*^ 
Death,  Refurreftion,  ACcenfion,  ^nd  continual  Interceflion  ;  he  notwifli- 
ftanding  all  this  ftill  kept  an  inward  Exception  and  Referve  with  Refpeft  to  the 
vjor/}  and  ^rfi^/'^Soul-Enemv  oi  all  others,  which  is  Sin,  the  very  Sting  of  Death, 
and  what  alone  renders  that  to  be  a  King  cf  Terrors  ?  What  then  becomes  of 
the  great  Confolation,  Joy  and  Triumph  that  the  great  Apoftlc  trumpets  forth  ?  !  i\'^^ 
And  of  the  truly  great,  never-failing,  infeperable  Love  of  G)OD  in  Christ  '  '  ' 
Jesus  ?  Of  the  invaluable  Merit  cf  his  mcj}  precious  Blood  fhed,  and  the  Power  ' 
of  his  Refu-rreftion  and  Validity  of  his  Plea,  as  the  Believer's  righteous  Advocate. 
at  GOD's  right  Hand  in  the  heavenly  Courts  above  ?  Alfo  what  then  becomes 
of  GOD  the  Father's  Ads  in  free  EJeftion  and  Jufiification  }     Are  tbey  Wot  al! 

K  2  hereby 


66  Of  Pred-estination  and  Election. 

hereby  rend  red  nio^  fichle  2x16.  uncertain^-  liable  to  become  nuU  znA- void  f     So  is 
that  GOD's  Ele6t  and  juftified  ChiMrcn,  and  Christ's  Brethren,  may  become 
'Nonele£i  and  Caji-mvays^  brought  again  under  Condemnation  ?     So  that  whom  he 
did  predeftinate  to  be  called,  juftihed  and   glorified,   may   (according  to  thefe 
Men's  ^o'i\ot\^)  entirely  vnf 5  of  being  glorified,  and   in    the  Stead   thereof  be 
/damned.     Whepceinflcad  of  all  Things  working  together  for  their  eternal  Good, 
.^being  called  according  to  GOD's  eternal  Purpofe,  fomething  may  work  againft 
'them  to  their  eternal  111,  and  overthrow  the  Purpofe  of  GOD  to  boot  ;  in  direft 
"Contradidtion  to  St.   Vaul\  whole  Argument  in  that  mofl  Tweet  and  excellent 
Chapter,  where  his  profefled  Defign  is  to  fliew  the  thrice  happy  zt}d  fafe  State  of 
all  true  Believers,  and  thence  to  infer  folid  Comfort  to  their  Souls.     Be  aftonilhed 
O  Heavens  !    and  mourn  O  Earth  I     at  (uch  pervcrfe  Objectors  and  unacccunta- 
U'/^  Reafoners  J    Ar.e  thefe  the  mighty   Advocates   for  GOD's  Mercy  and  the 
Greatnefs  of  ihe  Redeemer's  Love,  the  invaluable  Price  of  his  deareft  Blood, 
"  arid  the  Validity  of  his  fnterceeding  Plea  ?     Is  this  their  very  encouraging,  God- 
honouring  and  Soul-comforting  Du6f  rine  to  poor  Believers  ?     Is  this  their  Staff 
of  Support  to  the  poor  bruifed  Reed,  or  rather  is  it  not  a  Staff  of  Egypt,  where- 
.on  if  a  Man  leans,  it  will  pierce  through  his  Hand,   break  and  give  him  a  dread- 
ful Fall  ?     Surely  a  ivildSori  of  Rtafoners,  miferahle  Advocates  and  Comforters 
ixy^ll  of  therri  to  a  Man, 

But  now  on  the  other  Hand,  the  above  Accounts  of  thefe  weighty  Points 
which  we  have  (ten  from  the  divine  Oracles,  doil  at  once  full  well  comport 
both  with  the  great  Eledlor's  and  Redeemer's  Honour,  to  the  folid,  Comfort  of 
every  true  Believer  :  For  hereby  GOD  is  reprefented  as  of  his  fovereign  Grac^ 
arxl  Pleafure  defigning  from  Eternity  to  effect  his  Ele£l's  Salvation  in  Time,  in 
a  Way  of  Righteoufnefs  and  Holinefs  J  and  then  as  irrmMiably  carrying  pn  and 
cffe<5ting  thole  Dehgns  to  his  own  eternal  Honour  and  his  Eledl's  eternal  Com- 
fort ^  thus  do  his  glorious  Perfedlions  fliine  forth  in  a  nioji  refplendent  Manner. 
,3From  whence  it. is  mofl  evident  that  he  doth  not  wijh^  ivill  and  dejign  the  Salva- 
.iion  of  every,  Individuai  oi  Mankind,  even  thofe  that  are  not  favtd.  For  tc  fay 
.'He  doth  wifti  and  will  the  Salvation  o^  z\ cry  "^izn  equally  alike^  is  at  orce  tq 
jbring  In  aTrain  of  \.\\c grcjjijj  JbJ^urdiiies.,  moft  unworthy  of  the  divine  Bemg, 
for  this  plainly  reprefents  him  either  as  not  fully  refolved  in  this  Matter,  or  as 
changing  his  Will  and  Defigns  as  to  Jome^  or  elfe  asdifappointed  in  his  Will  and 
Wif];es  by  feme  Obflru(5^ions  falling  in  the  Way  :  Which  Events  do  declare 
jie  doth  not  remove  ;  and  feeing  He  doth  not,  it  muft  be  either  for  Want  of 
' Jp'ill or  P diver  ;  to  Oy  it  is  through  Want  of  Will,  this  will  clafh  with  our 
^Opponents  Outcries  about  his  /incere  Wifhes  and  Wouldings  that  every  indivi- 
ihtal  Man  .fliould  be  faved  one  as  much  as  another  ;  and  to  fay  it  is  for  Want  of 
Power,  were  to  deny  him  to  be  Almighty,  to  which  Reafon  itfelf  will  by  no 
Means  confent.  Thefe  mighty  and  profound  Reafoners  then  do  evidently  repre- 
sent the  alwife  GOD"  aj  ading  in  the  Matters  of  Men's  Salvation  not  only  at; 
the  utmoji.  Uticenainties,  but  alfo  moji  inconjijlently  and  even  as  ahfurdly  as  they 
argue ;  as  tho'  he  was  -jery  intent  and  very  indifferent  about  ope  and  the  farnq 

Tiling  i 


Of  Predestination  and  Election.  67 

Thing  ;  To  very  intent  about  every  Man's  Salvation  that  he  moft  hiartih  wUls 
amJ  Tvijhes  the  fame  might  be  efte^lcd,  yet  fo  very  indifferent  nboiit  the  Matter 
as  that  he  fufFers  it  to  go  «;/^^'6:?<,y/ as  to  many,  altho'  all  Obftrudli  13  vvhatfc- 
ever  be  fubjedl  to  his  Controui,  as  what  he  could  ealily  remove  it  he  To  pleafcd. 

Thefe  are  fome  of  the  Abfurdiues  that  clog  the  Anninian  Scheme  ;  to  which 
I  iliall  mention  another,  which  is,  *'  That  thofe  wUo  are  a<3:uaJly  laved  at- 
tained thereunto  by  11.  f elf- deter inining  AcSt  of  their  own  good  Pleafure,  and  not  by 
any  difcriminating  K^  of  electing  Lovq  according  to  the  good  PJeafure  of  the 
■IFill  of  GOD.**  Whereby  the  fovereign  good  VVill  and  PJeafure  of  the  almighty 
Potter  as  the  fupream,  moving  and  determining  Caufe  of  Eledlion  and  Salvation 
is  juftlcd  from  the  Throne^  and  the  Creature's  free-will  Pleafure  as  a  wicked 
Ufurper  fet  up  in  its  Roo?n,  contrary  to  all  good  Reafon  and  divine  Revelation. 
But  that  I  may  (if  pofnble)  prevail  with  our  Opponents  to  pluck  it  thence,  and 
lay  it  at  the  Foot  of  fovereign  Grace,  who  profefs  fo  high  a  Value  for  Reafon,  I 
will  beg  their  Attention  to  the  follov/ing  Method  of  reafoning  concerning  tiiis 
Matter  thus.  That  as  fume  are  actually  flwed  in  a  Way  of  Eleflion,  and  as^ 
Salvation- Work  is  GOD's  Work,  fo  Reafon  itfelf  tells  us,  that  whatever  y^  ' 
<rz?W^ry  Caufcs  of  Salvation  maybe  fuppofed,  there  mufl:  needs  be  one  Juprcam 
Caufe  or  Caufe  of  all  thofe  Caujes  as  the  Spring  and  Mover  of  them  all,  and  that 
this  fuprea7n  Caufe  is  to  be  found  centring  fotneivhere,  either  in  GOD  or  the 
■Creature,  the  Saviour  or  the  Saved  :  Now  to  fay  it  is  in  the  Creature  not  in 
GQD,  this  will  deify  the  Creature  and  undeify  the  Creator,  bringing  him  down 
.to  a  mean  Dependance  on  his  own  Creature  ;  the  great  Potter  will  then  become 
fi.b'etSl  to  the  Clay,  inflead  of  the  Clay  to  him,  whicii.  Reafon  itfelf  wiil  by  r:d 
Means  fubfcribe  to.  But  if  we  fay  it  cenflers  in  the  fovereign  Will  of  GOD 
not  of  his  Creature,  of  the  Potter  not  of  the  Clay,  (as  in  a-ll,  good  Reafon  wc 
mult)  then  I  have  fairly  gained  my  Point  in  exploding  our  Opponents  candi/ional 
hap-hazard  Elc6^ion  andplvation  :  For  Reafon  itfelf  tells  us,  in  Conjur.6lion 
with  divine  Revelation,^that  GOD  is  the  frji  Caufe  zn^  lafl  End  of  all  hi,  Works., 
and  confequently  this  cbiefejt  of  all  his  Works  whereof  we  now  treat  ;  "  for  of 
him,  and  through  him,  and  to  him  are  all  Things,  to  whom  be  Glory  for  ever 
Amen.**  That  fome  were  chofen  in  Christ  before  the  Foundation  of  the 
Woild,  and  predelHnated  to  the  Adoption  of  Children,  and  others  not,  it  muft 
be  afligned  to  the  g:->od  Pleafure  of  GOD's  Will ;  He,  who  was  under  no  Obli- 
gation to  ele6l  any  of  the  fellen  Race,  was  at  full  Liberty  to  eledl  of  them  whom 
He  pleafed.  1  his  is  a  Truth  fo  uncontroulably  evident  that  our  Opponents  after 
all  their  frightful  Language  againft  our  Docflrine,  muft  according  to  the  juftcft 
Methods  of  Reafoning  fubmit  unto  and  confefs.  Let  them  go  to  a  wife  heathen 
Pliilofopher,  one  of  the  greateft  Reafoners,  and  they  fliall  find  that  where  there 
7ix&  7i  Train  o\'  Catifes  znd  Eff'c&s.,  he  will  begin  at  the  Bottom  and  continue 
afcending  as  on  a  Ladder,  until  he  comes  to  the  fupreain  Cz.uiQ  dnd  firji Mover  of 
them  all,  and  there  he  tvillfx.  Even  fo  muft  we  here,  as  our  Lord  rejoicing  in 
Spirit  faid,  "  I  thank  thcp,  O  Father,  Lord  c  f  Heaven  and  Earth,  becaufe  thou 
halt  hid  thefe  Things  from  the  Wiie  and  Prudent,  and  .haft  revealed  them  unto 

Babes, 


.68  P/  Predestination  a?jd  Election. 

Babes,  even  fo  Father,  for  io  it  feemed  good  in  thy  Sight,"  this  was  the  Pleafure 
of  thy  Will.  A4at.  ir.  25,26.  "  You  may  (as  Rev.  C/^^rwri  well  obferves) 
**  render  a  Reafon  fof  many  of  GOD's  Adlions  till  you  come  to  /^/^,  the  Top 
**  and  I'oundation  of  ail ;  and  under  what  Head  of  Reafon  can  Man  reduce  this 
**  Act  but  to  that  of  his  royal  Prerogative  -j'^  (to  begin  then  at  the  Bottom  and 
afcend  to  the  Top)  Why  doth  GOD  fave  fome  and  condemn  others  at  laft'? 
Why,  Becaufe  of  the  Faith  and  Holinefs  of  the  one,  and  the  Unbelief  and  Impu- 
rity of  the  other.  But  why  do  fome  truly  believe  and  become  holy  ?  Why 
becaufe  GOD  hath  not  only  given  them  the  Means  of  Grace  but  alfo  accompa- 
nied thofe  Means  with  the  Efficacy  of  his  holy  Spirit.  Again,  Why  did  GOD 
accompany  thofe  Means  with  the  Efficacy  of  his  holy  Spirit  in  fome  and  not  in 
others  ?  Becaufe  he  had  decreed  by  Grace  to  prepare  them  for  Glory.  But 
why  did  He  decree  or  choofe  fume  and  not  others  ?  Into  what  will  you  refolve 
this  but  into  his  fovereign  Pleafure  ?  Condemnation  and  Salvation  at  the  laft 
Upfhot  are  AcSts  of  GOD  as  the  Judge,  conformable  to  his  own  Law  of  giving 
Life  to  Believers,  and  inflidling  Death  upon  Unbelievers  ;  for  thofe  a  Reafon 
may  be  rendered  :  But  the  Choice  of  fome  and  paffing  by  of  others,  is  an  A61  of 
GOD  as  He  is  a  fovereign  Monarch  before  any  Law  was  aSlually  tranfgrefled 
becaufe  not  actually  given.  When  a  Prince  redeems  a  Rebel  he  adts  as  a  Judge 
according  to  Law  ;  but  when  he  calls  fome  out  to  Pardon,  he  a<Sls  as  a  Sovereign 
by  a  Prerogative  above  Law.  Into  this  the  Apoftle  refolves  it,  Rom.  9.  i^^  15. 
when  he  fpeaks  of  GOD's  loving  yacob  and  hating  Efait,  ele<5ted  one  and  pafl'ed 
6y  the  other  before  they  were  born  or  had  done  either  Good  or  Evil,  '*•  It  is 
becaufe  GOD  will  have  Mercy  on  whom  He  will  have  Mercy,  and  have  Com- 
paffion  on  whom  He  will  have  Compaffion."  Which  is  the  Anfwer  by  which 
the  Apoftle  undertakes  to  anfwer  |i#  the  Objedlion  that  chargeth  this  Doctrine 
with  making  GOD  unrighteous,  as  1  fhail  further  evince,  GOD  willing,  here- 
after. For  the  laft  Condemnation  there  will  be  fufficient  Reafon  to  clear  the 
Juftice  of  bis  Proceedings.  But  in  this  Cafe  of  Eledtion  no  other  Reafon  can 
be  given  but  the  fovereign  Will  of  GOD,  but  what  is  liable  to  fuch  knotty  Ex- 
ceptions as  cannot  be  well  untied,  and  which  indeed  make  the  Matter  worfe,  as 
we  have  already  in  Part  feen.  Yea,  as  our  Opponents  are  obliged  to  confefs  that 
GOD  doth  not  fave  all,  as  well  as  that  we  fay  that  He  did  not  ele6l  all  to  Salva- 
tion. How  evident  is  it  that  the  fame  Objedlions  of  GOD's  being  rendred  un- 
merciful and  unjuft,  doth  as  much  lie  againit  their  own  Confeffions  as  againflour 
Da<Strine  ?  Nay  more  ;  feeing  they  affirm  the  Dodtrine  of  GOD's  univerfal 
Love  and  Christ's  trazWr/i/ Redemption,  whereby  as  they  fay,  he  paid  the 
Price  of  Redemption  and  Salvation  for  all  Men  %uithot4t  Exception.  If  GOD's 
not  faving  all  be  confiftent  with  his  Mercy  and  Juftice,  fo  his  not  eledling  all  to 
Salvation  muft  needs  be  fo  too.  If  ive  maintain  an  EleSiion  of  fome  and  a  Non- 
*le£fion  of  others,  why  they  confefs  a  Salvation  of  fome  and  a  Non- Salvation  of 
ethers f  altho'  GOD  is  as  able  to  fave<9//  i^^  fcme^  which  in  the  Vpjhot  comes  to  all 
©ne.  We  fay  thofe  whomGOD  elefted  toSalvafion,aRd  for  whomCHRisT  died 
to  redeem  and  fave,  ihall  certainly  in  the  ¥.n6  attain  compJear  Redemption  and 
Salvation.     Whereas  our  Opponents  do  maint^jj),  that  many  fiiaJl  mifs  of  com- 

pleat 


Of  Predestination  and  Election.  ^^ 

pleat  Redemption  and  Salvation,  whom  GOD  willed  and  for  whom  Christ 
died  to  redeem  and  fave.      We  (ay,   that  whom  GOD  heartily  wifhes  and  wills 
to  be  faved  {hall  be  faved,  anl'werable  to  this  his  IViJh  and  JVill,   which   is  to  be 
very  confident.     Whereas  they  confefs  that  many  whom  GOD  heartily  wifhed 
4ind  willed   fliould   be  faved  fliall  neverthelefs  mifs  of  Salvation,  contrary  to  that 
his  VVjil,  which   is  nwfi  inconfijicnt   and  gra/ly  ahfurd.      Hence   then,    let   them 
twiji  and  tiirn^  (}nft  and  boggle^  objeSi  and  cavil  ever  fo  rnuch^   they'iiitjft  come  to' 
this  ^  ih^r.  Elcoiiori  is  founded  on  the  fovereigfi  IVill  ayid  Pleaftire  of  GOD  :  "   For 
our  GOD  hath  done  whatfoever  he  pleafed^  both  iji  the  Heaven  and   Earth,   the 
Seas  and  all  deep  Places,"  Pfal.    135.   6.      *'  He  doth  according  to  his  Will  in 
the   Armies  of  Heaven  and  amongft  the  Inhabitants  of  the  Earth,   who  are  re- 
puted as  nothing  ;  and  none  can  Itay  his  Hand,  or  dare  fay  unto  him,  What  doeft 
thou,"  Dan.  4.  35.     Wherefore  "  Wo  unto  him  that  ftrivcth  with  his  Maker  : 
Let  the  Potiherd  Strive  witli  the  Potflierds  of  the  Earth  :  Shall   the  Clay  fay  srit©" 
him  that  fafhioneth  it,    What  makeft  thou  ?     Or  thy  Work  fay.   He   hath   no' 
Hands,"  Ifa.  45.   g.      *'   Nay,  but  O  Man,  who  art  thou  that  repliefl:  againft 
GOD, who  hatJi  Mercy  on  whom  he  will  have  Mercy  ?     Shall  the  Thing  formed 
fay  unto  him  that  formed  it.   Why  haft  Thou  made  me  thus  ?"  Rom.   9.   20. 
*^  Shall  he  that  contendeth  with  the  Almighty  inftruft  him  ?     He  that  reproveth 
GOD,  let  him  anfvver  it,"  Job  40.   2.      "  If  he  cutteth  ofF  or  fhutteth  upj'or 
gather  together,   who  then  can  hinder  him  ?"  fob   11.   10.      *'   Who  hath  en- 
joined him  his  Way  ?      Or  who  can  fay.   Thou  haft   wrought  Iniquity?"    fob 
36..  "23.     **  Look-unto  the  Heavens,   and  fee,   and  behold  the  Clouds  that  are 
hih;herithan  thou.— -  L  thou  be  righteous,  what  giveft  thou  him  ?     Or  what  re"-*' 
ceiveth  He  at  thy -Hand  ?     Thy  Righteoufnefs  may  profit  the  Son  of  Man,"  but' 
not  GOD,   that  he  (hould  be  moved  on  the  Account  thereof  to  e]e<!>  thee.     P'or 
"  Can  a  Man  be  profitable  unto  GOD,  as  he  that  is   v/ife  may  be  profitable 
unto  himfelf  ?     Is  it  any  Pleafure  to  the  Almighty  that  thou  art  righteous  ?     Orl 
is  it  Gain  unto  him  that  thou  makeft  thy  Ways  perfedl  ?"  fob  35.  5,  7,  8.  Ch.' 
2'2.  2,   3.     Who  has  given  to  him  that  He  fhould  become  their  Elector  on  the-* 
Asccount  thereof,  and  it  fhall  be  recompenfed  unto  him  again  ?     For  of  him  and' 
through  him  and  to  him  are  all  Things,  to  whom  be  Glory  for   ever,   AmenJ'- 
Obferve  alfo  in  how  full  and  fovereign  a  Manner  GOD  hath  declared  of  himfelf,' 
Ifa.  46.  9,    10.   "  Remember  the  former  Things  of  old,  that  I  am  GOD  and' 
there  is  none  elfe,  I  am  GOD  and  there  is  none  like  me,  declaring  the  End  from' 
the-Beginning,  and  from  ancient  Times  the  Things  that  are  not  yet  done,  faying,' 
My  Counfel  (hail  ftand,  and  Iwill  do  all  my  Pleafure.     In  fhort,  when  St.  Paut^ 
fo    particularly  treateth  of  Eledlion,   Predeftination,    Adoption,  Redemption^* 
efFeftual  Calling,  in  order  to  effe6l  the  Elect's  Salvation,  and  the  Inheritance 
they  have  obtained  through  Christ,  he  mentions  this  as  the  fir/i  Mover  of  all, 
'^  According  to  the  Purpofe  of  him  who  worketh  all  Things  after  the  Counfel' 
of  his  own  Will,"   Eph.    i.     Where  is  a  remarkable  Gradation  of  Speech,  ws^t 
GOZ>'f  Will,  h\s  own  Will,  and  the  Counfel  of  his  own   Will.     By  which  W 
emphatically  pointed  out,  Fir/i,H\s  fovereign  Dominion  over  all  Things, ind^eri-'^ 
dant  of  any  of  hisCreatures ;  his  fovereignGrace  arid  Pleaftre  in  eic(5ling,adopting,' 

redeeming. 


JO  Of  Predestination  and  Election. 

redeeming,  effc£lual  calling  and  faving  whom  be  pleafeth,  exciufive  of  any  moving 
Caufe  in  the  Creature.     And  Secondly,  That  what  He  doth  in  any  of  thefe  very 
M  itters  he  aftcth  not  by  a  IVill  tvithout  Wifdom  and  Coimfel,  hut.  mo/i  ivife'y  and 
irnmutdbly^  whatever   poor,    finite,  fhort-fightcd,  cavilling  Mortals  may  think 
thereof.      Ys»y  there  arc  Trcafures  and  even  an  wifathcmahle  Di-^pth  of  Wifdora 
in  thefe  fovereign  Tranfac^ions  of  the  Almighty.     Hence  'tis  very  nbfervable 
t};at  St.  Paul  accordingly  concludes  his  Difcourfe  of  thefe  grand  AfFuiis  which' 
he  had  fo  largeiy   handled  in  the  ninth  and  eleventh  Chapter  of  the  Romans,  in 
the  Chifc  of  which  he  in  a  very  devont  and  humble  I\4ani.er,  as  ftandmg  upon 
the  Brink  of  thefe  deep  Seas,  Cri6s  out,   *'   O  the  Depth  of  the  Riches,  both  of 
the  VVnilom  and  Knowled^ie  of  GOD  I   How  imftarchab'e   are  his  Judgnsents, 
and  his  Ways  paft  finding  out  I  For  wlio  hath  known  the  Aiir.d  of  the  Lord  \ 
Or  who  hath  been  his  CounfeUor  I"     Thus  doth  he  admiringly  make  Mention 
of  OOD's  wife  Ccwifeh  and  fovere'.gn  Doininlon  together,   thereby  {hewing  that 
theft  in  the  grand  Point  of  Elei^ion  and   Non-election   arc  tnfeperable.     Hence 
'tis  evident  that  we  don't  disjoint  GOD's fovereign  Will  either  from  his  Wifdom 
or  his  Mercy,   '*   who  hath  Mercy  on  whom  he  will  have  Mercy,"  and  fo  ren- 
der him  tyrannical  and  cruel,  as  the  Arm'in'iam  are  wont  to  atrnm  of  us.      For  we 
Viery  faithfully  give  out  the  full  Scriptme  Account  of  thefe  grand  Affairs  in  its 
umf(ktTn  and  coyincHed  Parts.     But  that  I  may  not  be  wanting  to  our  Opponents 
in  making  them  due  Retaliation  for  their  kind  Charge  I  fliall  obferve,  That  while ^ 
they  charge  us  with  disjointing  GOD's  Sovereignty  from  his  Wifdom  and  Mercy,' 
they  are  themfelves  guilty  of  disjointing  GOD's  Mercy  from  his  Sovereignty,, 
WifJomand  Immutability.     Thus  to  avoid  fome  Difficulties  on  the  one  Hand,i 
they  do  run  upon  others  much  greater  on  the  other  Hand,  while  they  feek  to- 
patch  up  tht'ir  prepojleroiis,  conditional,  hob-hc-zard  ElcSfion  and  Salvation,  fcofHng_ 
(as  fome  have  done)   at  the  Docfrine  of  GOD's  abfolute  Decrees  and  Purpofes  ;• 
jult  as  if  we  difhonoured  the  divine  Being  in  maiiitaining  that  He  is  fteady  in  his 
Counfels,  as  himfelf  has  declared,  faying,  "   My  Counfel  flTall  fland  and  I  will 
do  all  my  Pleafure  5"  and  as  tho'  themfelves  took  the  moft  effe»itual  VVay  to  do 
him  Honour  in  the  contradii5ting  of  this,   reprefenting  him  as  heartily  wifhing 
and  woulding  the  Salvation  of  every  Man,  and  at  the  fame  Time  unfeiikd  vja-- 
'jering  in  his  Dcfigns  and  Purpofes,  not  fully  determined  in  his  Mind  whether  any- 
one Man  fhall  be  elecSfed  and  faved,  waning  to  fee  what  his  Creature  will  do  in 
{he  Improvement  of  his  fuppofed  common  Stock,  in  order  to  movehimiotXeSl: 
and  fave  him  :  Which  yet  if  wc  believe  the  ScriptureSj,.  they  canngt  do  or  perr  ■ 
form  until  GOD  has  wrought  it  in  them  of  his  good  Pleafure.    Phil.   2.   13. 1 
fob.  6.  44.     fiifJi'   I-    18.     But  furely   they  either  over-look  or  forget  fuch 
Scriptures  as  thefe,  '*  The  Counfel  of  the  Lord  ftandeth  for  ever,  and  the 
ThoiighJjS  of  his  Heart  unto  all  Generations,"   Pfal.    33.    il.      **   The  Counfel 
of  the  Lord  fl:ialHfand,"  Prov.    19.  21.     *'  He  is  in  one  Mind  and  who  can 
*urn  him,  and  vyhat  his  Soul  defireth  oven  that  he  doeth,  for^he- performeth  the  , 
't'hings  he  hath  appointed  for  me,  and  many  fuch  Things  are  with  him,**  Jab  2^^! 
'3>   '4-     **  I  will  declare  the  Decree,"  Pjal.  2.  7.     "  He  hath  madeaDef  .> 
cree  that  cannot  pafs,"  Pfal.  148.  6.     And  in  Jtr,  ^.  2.2.  we  read  of  GOD's  , 

perpetual 


Of  Predestination  an^  Election.         71 

perpetual  Decree,  and  in  the  New-Teft.iment  we  read  of  his  determinate  Coun- 
iel,  ASi.  2.  23.  JVIoreover  we  read  of  GOD's  Predeftination,  which  properly 
fignifies  to  foreordain  unto  a  certain  End, including  all  the  Means  conducive  there- 
unto. Hence  fome  are  faid  to  be  ordained  to  eternal  Life,^^j  13.  48.  and  predefti- 
nated  unto  a  Conformity  to  Christ,  to  be  called,  juftified  and  glorified,  Rom. 
8.  29,  30.  and  of  Perfons  being  predeftinated  unto  the  Adoption  of  Children, 
and  to  the  obtaining  an  Inheritance  by  Christ,  being  predeftinated  thereunto 
according  to  the  Purpofe  of  him  who  worketh  all  1  hings  after  the  Counfel  of 
his  own  Will,  Eph.  i.  5,  11.  Unto  all  which  Events  and  Fa£ls  do  bear 
Witnefs,  as  I  have  before  (hewn. 

Therefore  when  Men  hlame  zr\d  Jlorm  at  GOD's  Minifters  for  M{\v\gfuch  Ex^ 
prejjtons  and  teaching  fuch  Dextrine,  and  call  it  by  ugly  Names,   this  terminates 
in  GOD  bimfelf  who  is  the  Author^  Inditer  and  Rivealer  of  thefe  Dodlrines,  and, 
which  Men  muft  own  or  elfe  find  a  neiu  Bible,  wherebv  they  may  maintain  their 
own   inconftjlent  Notions    of     Eledion,    whereby   GOD  is    reprefented   as    a 
weakly  good-natured  Being,  luiflj'mg  and  woulding  ihe  Salvation  oi  all  Men,  and  at 
the  fame  Time  deftitute  of  any  determinate  Purpofe  to  eledt  and  fave  any  ;   <ihd 
thofe  he  doth  ele6t  and  fave  is  the  EfFcft  of  an  after  Thought,   when  the   Crea- 
ture has  feen  fit  to  do  fomething   to  er.gage  him   to  do  it.      Whence  it  follows, 
that    the  Salvation    of    the     actually     haved     was    precarious,     as    a  Thing 
that   might  not   have  been,    v/hich  yet  did  happen    to  be.     The  F<?«//v  of  which 
I  fliall  further  detedf  by  the  following  Argument,   "   If  (ome  certain  Perfons  are 
actually  faved,   and  if  GOD  be  the  Author  and  Giver  of  that  Salvation   through 
his  Son  Jesus  Christ  ;   then  furely  he  muft  needs  have  fiift  fully   defigned   to 
€ffe6l  it,  and  that  Defign  muft  needs  be  as  old  as  E'rernity,  to.  which  the  Scrip- 
tures pofuivcly  affign  it."     Therefore  to  deny  his  abfolute  Decrees  and  Purpofes 
in  this  Matter  is  in  EfFe6t  to  fay.  Either  that  GOD  faved  them  without  fully 
deftgning  it  from  Etern.ity,  or  that  fiaving  only  decreed  it  upon  ft-ine  Cond"itions 
uncertain  to  be  performed  bv  the  Creature,  with  which    it  happened  to  ccniply, 
GOD  did  then  mt  before  fee  fit  to  elc^  znd  fave  them.      T'hus  doth  our   Oppo- 
nents Scheme,   under  a  Pretence  of  rendering  GOD  moft  merciful,  renrefcnt 
him  unwife,  wavering  and  unftable,  fhifting  in  his  Thoughts,  juft  as  his  Creature 
fhall  adl,  whofe  Motion  it  ieems  he  waits   upon.     But  away  with  fuch  infipid 
Stuff"  as  this,  fo  contrary  to  all  the  natural  Ideas  we  can  have  of  a  Being  of  infi- 
nite Perfections,   and   therefore   it   is   Pity    that    any   Perfons  of    good    Senfe 
and    Reafon   fhould   give    it    Entertainment.       And    I    am     fully    periwaded, 
that  if    objefting    Men   could    be    prevailed     upon    to.    entertain     very    loiv 
znd  humble  Thous^its  of  themfelvcs^   and   get   their  Sp.i;rits  V«^  fubje6ted   to  the 
divine  Sovereignty,  and  at  the  fune  Time  think  well,  upon  this,  that  GOD's 
Rivhteoufnefs  is  very  high  as  the  great  Mountains,   while  his  Judgments  are. a 
great  Deep  and  unfearchable,   his  Ways  untractoble  and    paft   finding  out,   and 
that  it  is  therefore  in  vain  to  attempt   to   fathom  them  to  the  very  Bottom  with 
the  fhort  Line  of  a  finite  Capacity  ;   and  if  thev  .coijld    refolve  to-  believe  what 
GOD  fays,  how  awlul  and  furprizing  fo  ever  to  carnal  Reafon,  refting  in  his 

L  Will 


fj*i  0/  Predestination  and  Election. 

Will  as  a  Iteafon#)f  his  Gounfel,  (for  after  all  our  Searches  we  can  go  no  fur- 
ther nor  deeper)  this  would  allay  all  their  Uprifings  of  Heart  againft  the  Scrip- 
ture-Doctrines I  defend,   and  prevent  their  intangl'mg  themfelves  with  greater 
and  inextricable  Difficulties,  while  they  feek  to  evade  lejfer  ones.     But  if  Men 
will  have  Recourfe  to  that  lajl  and  mijerable  Shift  of  invalidaiir.g  the  Authority  of 
the  holy  Scriptures  as  the  laji  and  only  Remedy  they  can  find  in  order  to  get  rid 
©f  thefe(to  them)  unpleafjngDoGtxints^  as  feme  have  done  j  witnefs  thcGentleman 
for  Inftance,  of  whom  Dr.  Whitby  fpeaks  in  his  Preface   to  his  Difcourfe  of  the 
five  Poiats.     I  fhall  only  fay  unto  fuch,  that  they  fhould  never  pretend  to  plead 
Scripture  at  all,     which  they   can    do  as    readily  as  any    when    they  think 
i-t  ferves  their  Turn,  altho*  at  the  fame  Time  they  render  their  own  Arguments 
from  Scripture  oi  no  Force,   becaufe  by  their  attempting  to  invalidate  one  Part  of 
the  Scripture  Account  of  Things,  they  do  by  juft  Confequence  invalidate  the 
Authority  of  the  whole.     Either  Men  muft  own  it  is  a  Standard  of  Truth  as  to 
ALL  the  Do6lrines    therein   contained,   or  elfe  as  to  none  :    And   as  our  Op- 
ponents do  profefTedly  take  their  Accounts  of  Eledlion  from  the  holy  Scripture,, 
it  is  but  realonable  to  expeft  they  fhould  abide  by  its  Determinations  j  whi<;h 
if  they  do,   they  muft  yield  that  the  Eledlion  I  argue  for  is  true  as  what  it  evi- 
dently holds  forth  ;  yea  fo  evidently  as  that  it  hath  extradled  a  Confeflion  thereof 
from  fome  of  its  moft  avowed  Adverfaries,for  Inftance,  the  aforefaid  Gentleman 
inDr./i^/'///-'^'sPreface  :   "  For  I  cannot  but  obferve,That  the  Dodrines  I  defend, 
how  unpleafing  foever  to  him,  did  fo  ftrongly  glare  him  in  the  Face,  that  he 
frankly  ov/ned  they  were  contained  in  the  Scriptures,  although  the  Meafures  he 
took  to  get  rid  of  them  was  a  mofi  defperate  Shift,  as  what  alone  could  rid  him 
of  the  unpleafing  Truth."     I  remark  this  becaufe  every  one  will  allow  thi;t  the 
Conceffions  of  an  Adverfary  are  never  made  but  upon  xh^jlrongejl  Convi£iicfis. 
Hence  then  howfoever  the  Dodtor  produced  this  Inftance  in  Favour  of  his  own 
Scheme,  and  defigncdly  to  prejudice  ours,  *tis  evident  that  as  it  (rightly  con- 
fidered)   does  the  former  no  Service,  fo  it  does  the  latter  no  Damage,  but  rather 
helps  to  confirm  it  as  a  Truth  fliining  with  fo  unconquerable  an  Evidence  and 
bright  Luftre,  as  to  be  both  feen  and  confefled  even  by  one  of  its  moft  avowed 
Enemies  ;  -  in  the  doing  of  which  he  fhev/ed  himfelf  to  be  more  frank  and  ingeni- 
ous than  the  Dodor  himfelf  that  quotes  him,  who  was  fo  far  from  making  fuch 
a  ConfefTion  as  that  he  ufed  many  fiibtle  and  guilty  Arts  in  order  to  prove  it  was 
no  Scripture  Dodlrinc,   wrefting  and  perverting  the  Scripture  to  make  it  fpeak 
againft  itfelf.     Thus  howfoever  the  Dodlor  and  his  Truth-hating  Partner  were 
{o  far  agreed  as  to  profefs  themfelves  avowed  Enemies  to  the  Do6lrine  itfelf, 
vet  they  as  widely  differed  as  to  the  Manner  of  exprefling  their  Difguft  thereat ; 
the  one  confeffeth  it  to  be  a  Scripture  Do<5lrine,  and  therefore  difowns  the  Scrip- 
tures divine  Authority,  the  other  owns  the  Scriptures  divine  Authority  but  denies 
'it  to  be  a  Scripture  Dodrine  ;   the  one  fays  'tis  there  contained,  the  other  fays. 
Nay.     Thus  do  thefe  two  Babtl  Builders  with  their  confoundingLanguage  coun- 
terwork one  another,  even  while  agreed  as  to  the  carrying  on  their  Babel'^\i\\^- 
ing,   and  fo  both  come  to  nought,    while  the  Truth  goes  on  conquering  and  to 
conquer  in  Spite  of  all  Oppofition,  feeing  the  LORD  reigns  who  is  the  blefled 
Author  of  it.  CHAP. 


0/  Predestination  and  Election.  ,73 

C  H  A  R     III. 

I  Come  further  to  obferve,  That  however  the  Enemfes  of  (xe%  and  abfolute 
EIe6lion  do  agree  to  (hew  their  Deteftation  of  it,  and  as  fo  many  Babd 
Builders  difagree  in  their  Language  about  it,  the  one  faying  this^  the  other 
ihat  \  yet  its  Evidence  is  fuchy  that  thofe  amongft  them  who  profefs  to  own  the 
Scripture-Determinations  in  the  Cafe,  confefs  there  is  fuch  a  Thing  as 
'GOD's  Election  of  fome,  not  only  as  to  Offices  in  the  Church,  but  alfo  as  to 
the  Matters  of  Salvation  ;  that  is  to  fay,  GOD  forefeeing  who  would  believe 
and  become  holy  and  obedient,  he  on  the  Account  thereof  ele<5tcd  them,  or  de- 
termined to  e\tSi  them  on  that  Score.  Hence  then,  if  we  can  but  unhinge  them 
'h  re  we  gain  the  Point.  This  I  hope  hath  already  been  done  in  good  -Part  :  But 
that  I  may  leave  no  Stone  unturned  (as  we  fay)  in  order  to  a  full  Decifion  c^ 
the  Matter,  I  will  beg  the  Reader's  due  Obfervation  of  what  follows. 

Hence  then  to  bring  the  Matter  to  2iJhort  and  plain  Iflue,  the  Queftion  is  not, 
WKether  Faith  and  H.)linels  muft^o  before  znd  fit  for  Salvation  ;  for  in  that  w.e 
are  agreed  :  But  whetberGOD's  fovereign  Grace  and  Pleafure  or  forefeen  Faith 
and  Wcrks  in  the  Creature  be  the  Root  and  fpringing  Caiife  of  GOD's  ele<rrino: 
Men  to  Salvation.  Here  we  and  our  conditional  Ele6lioners  do  very  widely 
differ,  ibecaufe  Grace  ^nd  Works  under  this  Head  of  Con f!derc}l!on  cannot  ftand 
together,  the  former  as  ks j'u/?  Right  claims  the  Throne  where  the  divine  Oracles 
have  placed  it  ;  the  latter  as  ^nbfurper  brought  in  by  our -O/i/xjvaj/^, contends  for 
•it.  Bat  then  it  is  fit  they  llinuld  be  afked,  Whether  GOD  forefaw  the  faid  Ads 
of  Faidi  and  H  -linefs  in  the  Eicdas  the  proper  Effeds  of  his  own  Gifts  of  Grace 
en  ib'ing  them  to  believe  and  be  holy  ;  or  as  the  Frodud  of  their  own  free-wiE 
Performances,  independant  of  fuch  antecedent  Gifts  ?  If  they  fay  the  former;; 
then  the  Amouivt  of  it  is,  That  GOD  determined  to  give  them  Faith  and  Sanc- 
tificafion  to  make  them  holy  Bclieveis,  and  then  made  thefe  Effeds  of  his  own 
Gifts  of  Gr;ice  a  moving  Caufe  of  eleding  them  to  Salvation.  This  is  to  re- 
■prerent  GOD  making  the  Means  of  an  End  the  firft  Caufe  of  purpofmg  tliat  End, 
v/hich  is  ridiculous.  If  they  fay  the  latter,  then  the  Amount  of  it  is.  That  Men 
become  true  Believers  and  holy  Perfons,  working  out  their  Salvation  and  pro- 
curmg  GOD's  Eledion  of  them  to  that  End,  without  any  antecedent  Gift  of 
Faith  and  Sandification  from  him,  or  his  working  in  them  to  will  and  to  do  of 
his  goad  Pleafure,  but  of  their  own  good  Pleafure  ;  v/hich  is  contrary  to  the 
cleared  Didates  b'.)th  of  Scripture  and  Reafon.  li  Faith  and  HoUnefs  forefeen., 
!be  Conditions  of  GOD's  elcding  M^n  to'  Salvation,  then  either  GOD  deter- 
mined they  fliould  certainly  perform  thefe  Conditions,  or  he  did  not  :  If  he  did^ 
then  they  fhall  certainly  perform  them,  and  fo  render  their  Eledion  and  Salva- 
tion infallibly  certain,  which  yet  our  Opponents  will  not  grant.  If  he  did  n\o% 
■How  fhall  any  perform  them  at  all,  feeing  Faith  and  Sandiflcation  .are  not  'of 
Men's  fclves  but  the  Cjifts  of  GOD,  and  io  none  might  be  eleded  and  faved^ 
•and  then  what  becomes  of  GOD's  fmcere  Wifhes  of  t-x'^ry  Man's  Salvation  thK 
;thcfe  Men  talk >of  ?     Jf  we  beli&ve  the  Scriptures^none  work  cut  iheir  &.lvstjan 


7^,  Of  Predestination  and  Election. 

with  Fear  and  Trembling  but  thofe  in  whom  he  firfl:  works  to  will  and  to  do  of 
his  own  good  Pleafure,  or  the  free  Purpofe  of  his  Grace  :  And  fo  the  pious  Dili- 
»ence  of  the  Ele£t  cannot  poflibly  be  the  Product  of  their  own  good  Pleafure  as 
the  fupream  and  detertnining  Caufe  of  their  £le<Slion  to  Salvation.  It  is  true,  that 
as  tiiev  are  made  a  willing  People  in  the  Day  of  GOD's  Power  upon  their 
Souls/  fo  they  do  perform  the  A6ls  of  Faith  and  Holinefs  with  the  greateji  Free- 
dom of  Will  and  Pleafure  ;  but  then  'tis  no  lefs  true,  that  thofe  tree  Adions 
are  not  the  Caufe  of  their  Eledion  and  Calling,  but  the  proper  Eff'cds  of  the 
fame  according  to  GOD's  fovereign  Grace  and  Pleafure,  and  fo  it  is  an  Eledti- 
on  not  of  Works  but  of  Grace  :  Yea  the  whole  of  Salvation  from  Eledlion  to 
Glorification, with  all  the  middle  Things  relating  thereunto, are  founded  in  Grace 
to  tiie  Honour  of  it,  and  the  total  DeprelTion  and  Exclufion  of  Men's  vain  bcalt- 
ing  of  an  Ele6tion  and  Salvation  arifmg  from  z.  f elf- determining  Free-will  in  them» 
Eplr  2.  8.  "  By  Grace  ye  are  (mark)  /^^'f(i  through  Faith,  and  that  not  of 
your  felves,  it  is  the  Gift  of  GOD:  Not  of  Works,  left  any  M;.n  fhould 
boafi:,  for  ye  are  GOD's  Workmanfliip  (not  your  own  obferve)  created  in 
Christ  Jesus  unto  good  Works,  which  GOD  hath  fore-ordained  that  ye 
Jhould  walk  in  them."  Thus  view  the  Matter  in  what  Light  you  tvill  or  can^  it 
is  eafy  to  oblerve  whzt  grofs  Abfurdities  o\ix  conditional  YAQdCion^rs  do  i:un  into 
by  fetting.  up  their  Do6irine  of /^//^  Advancement,  in  dire6t  Oppofition  to  the 
glorious  Grace  oj  GOD,  the  Honour  of  which  he  is  fo  very  tender  of  as  that  he 
will  by  r.o  Means  allow  of  a  Competitor  or  Rival  from  his  Creature,  being  what 
he  defigned  to  magnify  in  the  Whole  of  our  Salvatior,  and  which  indeed  doth 
accordingly  fliine  forth  with  afuperia^r  Radiency  and  Splendor  to  the  View  and 
Arprehenfion  of  every  one  into  whofe  Hearts  it  hath  fl:!ined,  "  giving  the  Light 
of  the  Knowledge  of  the  G!ory  of  GOD  in  the  Perfon  of  Jesus  Christ,"  and 
who  have  tafted  that  tlie  LORD  is  gracious  ;  and  who  will  accordingly  read  this 
Account  of  Things  with  Thankfgiving,  Joy  and  facred  Wonder,  as  favouring 
of  the  sreat  Things  of  GOD;  howfoever  horn  felf-full  znd  confident  Souls  it 
may  nieet  with  a  dire^  contrary  Treatment:  Who  however  (without  a61:ing 
contrarv  to  the  cleareft  Diifates  of  Senfe,  Reafon,  Grammar  and  good  Philofo- 
fihy,  whereof  they  generally  profefs  to  have  fo  large  a  Share)  mult  with  Dr. 
Whitby's  Truth-hating  Partner  confefs  the  Do61rine  or  Propofitions  I  maintain 
are  to  be  found  in  the^Bible,  altho'  fome  of  them  may  be  inclined  perhaps  to 
have  Recourfe  to  his  miferahle  Shift,  lajl  and  'only  Remedy  to  get  rid  of  thefe  mor- 
tifying Dodlrines.  If  we  believe  the  divine  Oracles  we  muft  confefs  that  GOD 
■  could  forefee  no  Good  to  be  done  by  the  Ekcl  but  what  he  purpofed  in  his  own 
Will  to  beftow  an  Ability  to  bring  forth.  His  Choice  of  them  was  unto  not  for 
a  Holinefs  antecedent  to  his  Determinations,  Eph.  1.4.  He  fore-ordained  the 
Elea  to  lelieve  not  for  their  Belief,  JSis  13.  48.  2  Thef.  2.  13.  He  fore- 
ordained them  unio  good  Works  not  for  them,  Eph.  2.  8.  EleSiion  then  is  the 
>,  Root^  and  Faith  and  Holinejs  the  Fruit  that  fprings  up  therefrom  ;  and  therefore 
thefe  cannot  be  the  Root  2nd produtfiive  Caufe  of  Eledion.  Hence  then,  GOD's 
Forefight  of  Faith  and  Holinefs  in  the  Elc6t  could  not  pojffibly  influence  his  eleding 
ASt,     A  Man  may  as  well  fay  that  the  Fruit  is  the  Caufe  of  the  Root,  or  that 

the 


0/  Pll-E-DESTINATIOi?  Vi*(^  E'LiG-TIO'ffJ  *]  C^ 

ihe'Stfe^m  i^  the  Caufe  of  tAe  Fo'utitSihf' 0T~fh"at  H«9"t'?s"tlie"Caufe  6-f  "FiVr,  or 
that  the  rational  Adts  which  a  IVf^n  performs 'after  his  Creation,    were  a  Caufe 
why  GOD  created  him  a  reafonable  Creature',  endowing  him  with  the  Gifts  of 
Reafon  ;  as  to  affirm  that  Men's  forefcen  A6ls  of  Faith  and  Hohnefs  were  the 
Caufe  of  GOD's  ele6fing  them,  feeing  Men's  A(5i:s  of  Faith  and  Hohnefs  are  as 
much  the  Produfl-  of  GOD's  renewing  Gr<tce,  as   the  ra-tional  A£!s  of  a  Man 
are  th6  proper  EiFeits  of  GOD's  making  him  a  reafonabk;  Creature,   beftowing 
lipoa  him  the  Powers  of  Reafon.      As  then  GOD   forefaw  no   ra'tional   A6ts   in 
Man   (as  Rev.  C/'d-r^wf;^  well  obferves)  before  the  AcSl  of  his  Wiil  to  give  him 
Reafon  ;  fo  He  does  not  forefee  Faith  in  any  before  tke  A6t  of  his  Will  deter- 
mining to  give  it"  to  himi     Faith  is  the  Gift  of  GOD,   £'/)/;.   2.   8.  and  fo  it  is 
an  Ele6tion  of  mcer  Grace  not  of  Works.  -    Thefe  can    no   more  fend  together  as 
Caufes  of  E!le61:ion,  than  aKiiig  and  his  Subject  can  fit  on  the  Throne  together, 
the  latter  diainiing 'the  Pre-eminence  in  Governitient.      TheSubjcdl  is  goo'd  a:;d 
Tjfeful  in  his  Place,  yet  muft  not  Ufurphis  Prince's  royal  Prerogative.     TheLaw 
is  g  >od  if  lawfully  ufed  ;   fo  are  Fai-th  and  good  Woiks  ;   which  however  excel- 
lent and  ufeful  in  their  Place    'and  Nature  as  what  well  become  the  Subjects  of 
■Christ's  Kingdom  and  Candidaies  for  Heaven, yet  they  cannot  claim  the  Ho- 
nour of  Salvation  and   Life  Eternal  as  a  moving  meriting  C:lufe  thereof;   much 
lefs  the  Hmour  of  that  which   is  the  Foundation  of  \\.^4vvx,,  GOD's  free  Elec- 
tion thereunto,  for  in  the  Snlvation  which  fprings  up  from  this  Purpofe  of  (}OD, 
he  regards  not  Works  of  Righteoufnefs  which  we  have  done,  as  a  principal  Mo- 
tive to  fettle  the  Top-Stone  of  Glory  on  his  holy  Temple,  but  his  own  Purpofe 
and  Grace,  '*  which  was  given  us  in  Christ  Jesus  before  theWorld  began," 
2  Tim.   1.   g.     Altho'  thole  who  in  the  End  attain  unto  eternal  Life  be  fuch  as 
have  their  Fruit  unto  Holinefs,  yet  eternal  Life   is   not   the   Wages  thereof  as 
D-^ath  is  the  Wages  of  Sin  ;  but  is  the  Gift  of  GOD  through  Jesus  Christ 
our  LORD,  Rom.    6.  ulr.     As  EIe6Ttion  is  Salvation  begun,  or  laid  in  Defign,  \ 
fo  a£lual  Salvation  is  the  Complea'.ment  of  the  Purpofe  of  Ele£lion,  which  in 
order  of  Tim^  and  Nature,  y?r/?  mikes  Men  holy  and  then  hnppy.,  and  all  founded 
on  Grace.,  and   therefore  is  very  fitly  called   an    Elef^'ion  of  Grace:   Whereas  if 
what  our  Opponents  fxy  of  it  were  true,  then  it  would  be  proper  to  call  it   an 
Ele£li)nof  Works  accordit^g  to   x\\q   Qre<iturk'^   goo  1   Pieafure,  >as  by'its /)rj/)(?r 
Nime  ;  and  then  it  wiU  follow  that  Paul  w^-i  out  when  he  fa?d,'-«'«  Thesfb  is  alfo 
at  this  prefent  Time  a  Remnant  according  to  the  Election  of  Grace  ;"  which  he 
fo  calls,   becaufe  founded  on  Grace  or  the  fovjreign  good  Pleafure  of  GOD.      And 
it  is  worth  obferving.  That  however  elfe  where^  he  zealoufly  teacbeth  the  Ne- 
ceffity  and  Ufefulnefs  of  San6tification,  Holinefs,  Faith   and    good  Works,   as  a 
Medium  to  theEled'sSalvation, yet  doth  he  with  rio  lefs  Zjai  exclude  a// Works 
of  Righteoufnefs  which  they  have  do;ie  from  having  any  caufal  Influence  on  their 
EleSlion:  Shewing  that  Creatures  Works  and  GOD's  fovereign  Grace  cannot 
poflibly  fland  together  in   this   RefpeSf  ;  for  if,  as  St.  Paul  argues,   "it  be  by 
Grace,  then  it  is  no  more  of  Works  ;  otherwife  Grace  is  no  more  Grace  :   Rut 
if  it  be  of  Works,   then  it  is  no   more  Graced  otherwife   Wurk  is  no  m.ire 
Work."     Whence  'tis  evident  that  our  Opponents  Scheme  of  Eledlion  (as  I 

beiorg. 


^iS  of  Prbd^stination  atid  Election. 

before  qbferved)  doth  manifcftly  tend  to  dethrone  GOVih  foveretgn  Grace  and  iet 
tip  an  IJjurper  in  its  Room.  This  is  with  aWitnefs  to  fet  the  Servant  on  Horre- 
back  in  great  State,  and  to  make  the  Prince  to  walk  on  Foot  waiting  on  the 
Servant's  Pleafure,  whereby  they  highly  reflect  on  GOD  great  Difhonour,  and 
fly  in  the  Face  of  the  phineft  Evidence  of  Scripture  and  alt  good  Rmfort^  feeing 
the  holy  Scriptures  are  plain  and  pcfitivi  againfl  them  in  this  Matter  ;  and  Rta- 
fon  itfelf  not  only  fays,  That  it  ought  therefore  to  be  credited,  but  alfo  teftifies 
that  as  there  muft  needs  be  fo?ne  one  original  fupream  Caufe  and  Mover  of  that 
£le£tion  and  Salvation  which  the  Ele<Sl  ^o  enjoy,  fo  it  is  to  be  found  only  in 
GOD  the  grand  Author  of  Election  and  Salvation.  Hence  then  let  our  Oppo- 
nents name  all  Kinds  of  good  Qualifications  and  Endom-ments  whatfoever,  whe- 
ther natural^  civil  or  morale  tliey  will  all  fail  them  in  this  Point. 

:    ■     •  j .  .     . 

And  Tirji,  That  GOD's  Election  of  PvTen  to  Salvation  is  not  at  all  influenced 
by  bright  natural  Accomplijl^ments  is  evident,  becaufe  generally  /peaking,   not  the 
witty,  wife  and  knowing  ;  but  the  ignorant  and  unpolijljed  Part  of  Mankind,  where 
the  Gofpel  comes,  do  embrace  it  in  the  Truth  and  Love  thereof,  as  fhining  into 
■their  Hearts,  cafting  them   into  a  new  Mould,  which   is  the  proper   EfFe£ls  of 
■elediiTiff  Grace.      "  GOD  taketh  nat  Pleafure  in  the  Legs  of  a  Man,"  PfaL 
147.     And  fo  it  appeai»ed  in  the  Day  of  Christ's  perfonal  Miniftry  on  Earth, 
and  of  the  Apoftles  after  him,  and  fo  indeed  at  this  very  Day.     It  was  not,  ge- 
mrally  [peaking^  the  learned  Rabbles  among  the  Jews,  but  Babes  in  Knowledge, 
•in  natural  and  acquired  Parts,  poor  illiterate  P  iliiermen,  Peter  znA'John,   wha 
were  ignorant  and  unlearned  Men,  and  fuch  others,  that  then  appeared  to  be  the 
Subjects  of  eledting  Grace  by  the  EiFe6fs  of  it,  which  our  Lord  in  a  remarka- 
ble Manner  makes  Mention  of.   Mat.  11.  25.   *'  I  thank  thee,  O  Father,  Lord 
of  Heavta  and  Earth,  becaufe  thou  haft  hid  thefe  Things  from  ihe  Wife  and 
Prudent,  and  hafl  revealed  them  unto  Babes  i  even  fo  Father,  fr»r  fo  it  ieemed 
good  in  thy  Sight  •;"  Such  is  thy  fovereign  good  Pleafure.     There  it  ter- 
minates.    And  which  indeed  was  the  only  Reafon  wherefore  GOD  chofe  the 
Jewijh  Nation  above  all  the  Nations  of  the  Earth  to  be  ?l  Jpecial  People  to  him- 
felf,  Vor  they-  were  ^Jliff-necked  Generation,  their  feather  an  Jmotite,  and  their 
•Mother  a  Hittite.     Look  alfo  among  the   Gentiles  in   the  Apoftles  Times,  .and 
you  fhall  find  that  the  Stones  defigned  to  be  laid  m  GOD's  fpiritual  Houfe  were 
liot  the  fair  and  poliilied,  but  rough  Stones  of  the  Earth  ;  it  was  not  the  avife 
Phibfophers,  {hs  accute  IFits  oi  the  Age  and  .profound  Reafoners,  but   Men  of  a 
^^uite  dif event  Stamp  and  Charader  that  embraced  the  Gofpel  Meflage.      i   Cor. 
a.   iS,  is^-   "  You  fee  your  Calling  Brethren,  how  that  not  many  wife  Men 
after  the  Fle&  —  iire  called ,  but  GOD  hath  chofen  the   foolifti  Things  of  this 
^Vorld  to  confound  the  wife.     Where  is  tlie  Wife?     Where  is  the  Scribe f 
Where  is  the  Difputer  -of  this  World  ? '* 

'Secondly^  ¥lor, c'i^'il  AttainnrentSy  ibecaufe  4ivine  Grace  lays  hold  of  the  Poef 
and  iDejpicable,  ^more  =than  -of  the  -Great,  tlie  Nohle  and  tlie  Mighty,  (GOD  is  not 
sabsn  wJth  ithe^litfcerin^  Shews -arid  4»on)iK>ttS,A|\pe3raj»ce5'af -this  lower  .World 


Of  Predestination  mi  Election.  77 

'as  poar  Mortals  are  wont  to  be  ;  he  regards  the  Rich  and  Honourable  no  more 
than  the  Poor  and  Defpicable,  for  they  are  all  the  Work  of  his  Hands.  Will 
he  efteem  their  Gold  ?  No  ;  nor  all  the  Forces  of  Strength.  So  that  as  not 
many  ^mfe  Men  after  the  Flefh,  fo  not  many  (tho'  fome)  Noble  and  Mighty  are 
called  ;  but  the  poor,  bafe  and  defpifed  Things  of  this  World  hath  GOD  cha- 
fen,  that  no  Flefh  fhould  glory  in  his  Prefence.  *'  For,  thus  faith  the  Lord, 
Let  not  the  wife  Man  glory  in  his  Wifdom,  nor  the  rich  Man  in  his  Riches, 
nor  the  mighty  Man  in  his  Might  ;  but  let  him  that  glorieth  glory  in  this^  that 
he  underftandeth  and  knoweth  me,  that  I  am  the  Lord  which  exercifeth  Righ- 
teoufnefs,  Loving-kindnefs  and  Judgment  in  the  Earth  ;  for  in  thefe  Things  do 
I  delight,  faith  the  Lord,'*  Jer.  9.  24.  He  giveth  forth  his  ricbeji  Gifts  to 
Perfons  of  mean  Figure  and  Appearance  in  the  World.  So  that  thofe  who  of  old 
wandred  about  in  Sheep-fklns  and  Goat-fkins  feekir.g  Shelter,  not  in  a  Marble 
Palace  but  in  Dem  and  Caves  of  the  Earth,  were  the  Worthies  of  whom  the 
World  was  not  worthy  ;  thefe  were  the  Bofom  Friends  of  Christ  whom  the 
World  never  knew.  "  GOD  hath  chofen  the  Poor  of  this  World  to  be  rich  in 
Faith  and  Heirs  of  the  Kingdom.,"  Ja?n.  2.  5.  *'  Go  tell  Johny  the  Poor  re- 
ceive the  Gofpel,"  faith  our  blefled  Saviour.  " 

Thirdiy^  Nor  is  GOD  influenced  to  ele<3:  Men  for  their  wijrjr/EndovC'ments, 
becaufe  the  Subjedts  of  elefting  Grace  are  all  Sinners,  their  being  chofen  that 
they  Jhould  be  huly  doth  i?nply  this :  Yea  many  of  them  the  Chief  of  Sinners; 
witnefs  P(3«/a  Perfecutor  and  Blafphemer.  Mary  Magdalen  a  Town  Sinner, 
and  the  cruel  Murderers  of  the  Lord  of  Glory,  and  many  others.  Hence  when 
Paa/had  fet  down  a  large  Catalogue,  even  a  black  Roll  of  Sinners  and  unriorh- 
teous  Perfons,  he  fays  to  the  Corinthians,  *'  Such  were  fome  of  you,  but  ye  are 
wafhed,  but  ye  are  fandified,  but  ye  are  juftified  in  the  Name  of  the  Lord 
Jesus,  and  by  the  Spirit  of  our  GOD,"  i  Cor.  6.  9,  10,  11.  What  were 
the  Ephefans  but  blind  Votaries  to  the  Goddefs  Diana,  Sorcerers,  Conjurors, 
and  what  not  ?  They  were  without  Christ  and  GOD  in  the  World,  and  yet 
thefe  are  faid  to  have  been  "  chofen  in  Christ  before  the  Foundation  of  the 
World,  and  predcftinated  to- the  Adoption  of  Children  by  Jesus  Christ,  ac- 
cording to  the  good  Pleafure  of  his  Will."  Eph.  1.  Aas  19.  Thefe  v^ere  Pai»t 
of  the  Church  of  GOD,  whom  he  purchafed  with  his  own  Blood.  Aas  iq.  2^. 
What  were  many  of  the  Jerufalemites  whom  GOD  effeilually  called  by  the 
Grace  of  his  Gofpel  to  their  Converfiori  and  Salvation  (which  w^^ihe  Effei5ls  of 
'^ their  Election)  but  fome  of  the  bloodieft  Murderers  that  ever  the  Earth  bare, 
Avho  vvith  wicked  i^v^d  cruel  Hands  killed  the  Prince  of  Life  ?  Acts  2.  23.  What 
were  the  Samaritans  out  of  whom  GOD  chofe  many  Stones  to  be  laid  in  his  holy 
Temple  ?  Were  they  a  bright  and  pol'ijh'd  Generation  ?  Or  rather  were  they 
not  a  Company  oi fimple  and  deluded  Wretches,  wandring  after  the  idle  Dreams  of 
^wicked  Sorcerer?  A£is  8.  What  were  the  Romans  out  of  whom  GOD  by 
Paul^%  Miniftry  gathered  together  many  Stones  and  laid  in  his  fpiritual  Building 
who  were  GOD's  Eleft  and  Predeftinate  .?  Rom.  8.  Why  Rome  at  this  Time- 
was  thc-verySeat  of  Idolatry,^  thecommon  Sov^ers  of  theSeecfs  thereof  among  the 

Natioiiii 


^8  Of  Predestinatiqn  and  Electioj?^. 

Nations  conquered  by  them.  What  were  the  ColoJJians  who  were  tranflatep  into 
the  Kingdom  of  GOD's  dear  Son,  and  that  obtained  Redemption  through  his 
Blood,  even  the  Forgivenefs  of  their  Sins,  the  Ele£t  of  GOD  holy  and  beloved  ? 
What  were  they,  I  fay,  before  their  efFedlual  Calling  by  the  Grace  of  the  Gofpel 
but  fuch  as  the  Gofpel  found  isw/i?/"  Christ's  Kingdom,  fubjedl  to  the  Powers 
of  Darknefs,  unmeet  for  the  Inheritance  of  the  Saints  in  Light.  Col.  i.  12,  i;j* 
Chap.  3.  12,  What  were,  the  Cret'iam  amongft  whom  GOD  had  a  chofen  Peo- 
ple, but  fuch  as  the  Gofpel  found  to  be  very  untraifable,  no  Ways  polite  and  ami- 
able ?  For  as  one  of  their  own  Poets  faid  of  them,  they  were  always  Liars^  fo 
not  to  be  credited,  evil  Beajis,  and  fo  not  to  be  aflbciated  with,  JIow  Bellies,  an 
indolent  and  dronifh  Generation,  and  (o  unfit  for  Service.  Tit.  i.  12.  Of  what 
Character  were  many  of  thofe  which  elefling,  juftifying  and  renewing  Grace  laid 
hold  of  at  Corinth^  a  City  then  notorioufly  infamous  for  the  deteffable  Sin  of 
Uncleannefs  ?  Why  they  were  not  only  the  weak.  fooUjh  and  defpifed  Things  of 
this  World, inConcradiftiniti on  from  the  IVorldly-wife^ihQ  Noble  and  the  Mighty  ; 
but  fuch  as  Hood  branded  with  the  odious  Charadters  oi  unrighteous  Perfons^  For- 
nicators^ Idolators,  Adulterers.,  Eff'erninate,  Abufers  of  themfelves  with  Mankind., 
they  were  Thieves.,  Covetous,  Drunkards,  R(vilers  and  Extortioners  F  Of  fuch 
faith  the  Apoftle  were  Jome  of  you,  jiamely,  before  the  (lofpel  c.^me  amongft  you, 
not  only  in  Word  but  alfo  in  PoWer,  in  the  Holy  Ghoft  and  in  much  AfTurance  > 
fo  that,  as  the  Effects  of  ele£ling  Grace,  ye  are  now  wafhed  with  the  Wafhing 
of  Regeneration,  and,  fan<5lified  by  the  Spirit  of  Grace,  and  juflified  in  the  Name 
of  the  Lord  Jesus  Christ  by  Faith,  i  Cor.  6.  q,  10,  11.  Thus  then  the 
Cafe  {lands  ;  they  were  chofen  in  Christ  before  the  Foundation  of  the  World 
that  they  ihould  be  made  hplv,  wb(ich  at  this  ^///^Tinie, was  accordingly  efFeited  j 
and  therefore  were  they  fanctified  and  made  Believers  in  Ch.rist  through  the 
Gofpel,  becaufe  thev  were  from  the  Beginning  chofen  unto  Salvation  through 
Sandification  of  the  Spirit  and  Belief  of  the  Truth.   iThef.  2.    13. 

Now  then  view  the.  ignominious  Characters  thefe  elecl  People  bare,  antecedent 
to  their  efflidlual  Calling,,  and  fee  vyhat  LovelLnefs,  what  good  Qualities  GOD 
could  forefee  in  them  to  influence  his  ele<5ling  Acl.  What  could  he  forelee  re- 
fulting  from  fuch  Sinks  of  oin,  and  Impurity,  but  (hat  which  fhould  rather  engage 
him  to  loath,  than  to  love  them  with  an  ele<Sl:ing  Love  ?  Surely  GOD  could  not 
forefee  tiiefe  Mea  to  be  wrafhed,  fanftified  and  become  holy  Perfons,  otherwife 
than  as  the  j^lds  of  electing,  fanclifying  Grace.  His  choofmg  them  that  they 
migjit  be  holy, .did  qot  find  them,  bqt  }nake  tj:iem  fo.  As  e]e<5ling  Grace  in  i^s 
glorious  Rays  is  eclipfed  by  the  Doctrine  of  Election  upon  forefeen  good  Quali- 
ties in  the  Creature,  fo  its  bright  and  glorious  Beams  are  no  Ways  darkned,  but 
rather  made  to  fliine  the  brit^hter  by  the  Dodrine  of  ahfolute  and  free  Election. 
This  v/as  a  Trutii  which  GOD  in  the  mofl  emphatic  Terms  and  moft  pungent 
Man;ier  taught  and  inflruded  his  Church  of  old  in,  anfwerable  to  the  Accounts 
given  in  the  Old  Te{lament,as  may  be  i^&n  in  E%ek.  16.  and  beginning.  "Again 
thp  Word.of  the  Lord  canie  unto  me  faying.  Son  of  Man,  czuitt  yerufalem  to 
kaov.'  her  4;ti9Jninatiops,;jai^, fay,,, Thus.fi^ith  the  hOKO  GQD  unto-jferufalemy 

thy 


Of  Predestination  and  Election.  *f^ 

thy  Birth  and  Nativity  is  of  the  Land  of  Canaan^  (then  a  Herd  of  Idolaters,  of 
whom  Abrahmn  dcfcended)  thy  Father  was  an  AmoritezwA  thy  Mother  an  Hittite, 
And  as  for  thy  Nativity,  the  Day  that  thou  waft  born,  thy  Naval  was  not  cut, 
neither  waft  thou  waflied  in  Water  to  fupple  thee.  Thou  waft  not  falted  at  all, 
nor  fwadled  at  all.  None  Eye  pitied  thee  to  do  any  of  thefe  unto  thee  ;  but  thou 
waft  caft  out  in  the  open  Field  (mark)  to  the  loathing  of  thy  Perfon  in  the  Day 
that  thou  waft  born.  That  is,  in  a  helplefs  and  lovelefs  Condition.  And  when  I 
pafled  by  thee,  and  faw  thee  polluted  in  thine  own  Blood,  I  laid  unto  thee  when 
thou  waft  in  thy  Blood,  Live  j  yea,  I  laid  unto  thee  when  thou  waft  in  thy  Blood, 
Live.  —  Now  when  I  palTed  by  thee  and  loeked  upon  thee,  bphold  thy  Time  was 
a  Time  of  Love  (mark)  thy  Time  was  a  Time  of  Love."  But  what  was  //;/';  her 
Time  ?  Was  it  a  Time  of  Lovelinefs  to  influence  GOD's  Love?  Or  was  it 
not  rather  a  Time  of  Loathfomenefs  when  wallowing  in  her  Blood  ?  Which  the 
Holy  Ghoft  hath  in  a  doubled  Speech  declared.  And  as  it  was  with  thefn^  (b  it  is 
with  all  the  reji  of  GOD's  EleiSt,  who  are  all  hewn  out  of  the  fame  Rock,  and 
formed  out  of  the  fame  Lump,  being  naturally  without  Strength  and  ungodly,  by 
which,  as  the  Apoftle  faith,  GOD  commendeth,  or  in  the  moft  eminent  Aianner 
difcovers  his  Love  towards  them,  Rom.  5.  5,  6.  Yea,  what  doth  Paul^  a  cho- 
fen  Veftel  of  fovereign  Mercy  to  Honour  and  Glory  (whofe  Heart  GOD  chanp,ed 
in  an  Inftant,  and  turned  him  from  being  as  a  Morning  Wolf,  to  become  a  faith- 
ful and  careful  Shepherd  of  the  Flock  of  Christ)  fay  of  himfelf  and  others  then 
in  theMiniftry, who  were  fent  to  carry  theMefiage  of  Salvation  to  thePoorand  the 
Maimed, theHalt  5c  thcBlind  ?  Why, fays  he  to7/'/«j,Chap.3.2,3.  "  IVe  our/elves 
were  fornetimes,  or  once  in  Times  paft,  foolifli,  difobedient,  deceived,  ferving 
divers  Lufts  and  Pleafures,  living  in  Malice  and  Envy,  hateful  and  hating  one 
another."  But  as  now  it  was  juft  otherwife  with  them, what  was  it  that  made  fo 
vaft  aChange  in  them  ?  What  was  theFoundation  of  this  f  Or  who  were  theEffi- 
cients  of  it  ?  Was  it  themfelves  by  a  free-will  felf-determiningA<St  ofRighteoufnefs 
which  they  had  done  ?  Or  was  it  from  the  efficacious  Operations  of  the  Holy 
Ghoft  upon  their  Souls  as  the  Efteds  of  the  rich,  free  Love  and  fovereign  Mercy 
of  GOD,  who  hath  Mercy  on  whom  he  will  have  Mercy  ?  Who  fliall  give  us 
a  deciiive  Anfwer  to  thefe  Queries  ?  Shall  the  Arminiam  or  St.  Paul  himjelf? 
Surely  HE  and  not  they.  But,  fays  he,  "  After  the  Kindnefs  and  Love  of  GOD 
our  Saviour  towards  Man  appeared,  (mark)  not  by  Works  ofRighteoufnefs  which 
we  have  done  ;  (and  he  I  prefume  had  done  as  many  as  our  modern  Legalifts,  be 
they  who  they  will)  but  according  to  hisMercy,free  h  fovereignMercy,he  faved 
us  by  the  Wafhing  of  Regeneration  and  renewing  of  the  Holy  Ghoft,  which  He 
(bed  on  us  abundantly  through  Jesus  Christ  our  Saviour  ;  that  being  juftificd 
by  his  Grace,  we  might  be  made  Heirs  according  to  the  Hope  of  etettval  Life." 
And  then  in  the  next  Verfe  comes  in  this  emphatic  Exhortation  to  Titiis^  that 
**  he  charge  Believers  to  be  careful  to  maintain  good  Works."  By  this,  I  fay, 
he  fliews  how  great  a  Value  he  had  for  Works  ofRighteoufnefs  in  their  right  and 
proper  Place,  as  the  EfFedls  of  their  Regeneration  and  Faith,  even  while  he  fo 
Jouo'ly  declares  againft  the  fame  as  a  Motive  of  eledting,  regenerating  Grace. 
Look  again  in  Epb,  2. Beginning,  and  you  fhallfind  the.yczw^  Account  confirmed, 

M  where 


So  Of  Predestination  and  Election. 

where  he  tells  the  Ephefiam  of  their  being  quickened,  who  once  were  dead  In 
Trefpaflesand  Sins,  wherein  in  Time  paft  they  walked  according  to  the  Courfe 
of  this  World,  according  to  the  Prince  of  the  Power  of  the  Air,  /.  e.  the  Devil, 
the  Spirit  that  now  worketh  in  the  Children  of  Difobedience.  And  then  brings 
in  himfelf //?«5,  "  among  whom  we  all  (mark)  ixje  all,  you  Ephefiam  and  I  Paul 
too,  had  our  Converfation  in  Time  paft  in  the  Lufts  of  our  (mark)  our  Flefh,  ful- 
filling the  Defires  of  the  Flefh  and  of  the  Mind  ;  and  were  by  Nature  Children 
of  Wrath  even  as  others."  So  that  there  was  nothing  in  tliem,  in  this  their 
State  by  Nature  to  influence  GOD  to  ele6l  them,  they  being  Children  of  Wrath 
and  Difobedience,  and  fo  onoxious  to  the  Strokes  of  his  Juflice.  On  what  then 
was  their  Eledlion  to  partake  of  Grace  and  Glory  founded  ?  Why  you  may  be 
fure  it  could  not  be  2^x\y  f^refeen  good  ^alities  in  them.  This  (if  you  will  allow 
Paulas  own  Words  to  determine  in  this  Cafe)  did  not  enter  into  his  Brain  in  an}' 
of  his  Difcourfes  conceming  the  Matter,  he  was  far  different  minded  from  our 
felf-full,  conditional  Eledlioners,  as  appears  by  his  Words  in  the  firft  Chapter, 
where  he  fpeaks  of  their  being  chofen  by  the  Father  in  Christ  before  the  Foun- 
dation of  the  World,  that  they  fhould  be  holy  ;  and  that  they  were  predeftinated 
to  the  Adoption  of  Children  by  Jesus  Christ  unto,  himfelf,  according  to  the 
good  Pleafure  of  his  own  Will ;  and  that  they  fhould  be  to  the  Praife  of  his  glo- 
rious Grace,  which  fo  brightly  fhone  in  GOD's  free  Eledion  of  them  to  Holi- 
nefs  and  Happinefs.  Hence  again,  after  he  had  in  the  fecond  Chapter  given  the 
foregoing  Account  of  himfelf  and  them,  as  to  their  being  by  Nature  Children  of 
Difobedience  and  Wrath  even  as  others,  he  afcribes  it  wholly  to  this,  difclaiming 
all  and  all  Manner  of  felf-differing  A<Sls  by  Works  of  Righteoufnefs  which  they 
had  done,  and  withal  defending  the  Doctrine  of  free  Ele6lion  and  efficacious 
Grace,  from  the  unjufl  Imputation  of  its  being  obftru6tive  to  good  Works  and  a 
holy  Life.  But  f  fays  he j  "  GOD,  who  is  rich  in  Mercy,  for  his  great  Love 
wherewith  he  loved  us,  even  when  we  were  dead  in  Sins,  hath  quickened  us  to- 
gether with  Christ,  (by  Grace  ye  are  faved)  and  hath  raifed  us  up  together, 
and  made  us  to  fit  together  in  heavenly  Places  in  Christ  Jesus  :  That  in  the 
Ages  to  come  he  might  fhew  forth  the  exceeding  Riches  of  his  Grace  in  his  Kind- 
nefs  towards  us  through  Christ  Jesus  ;  for  by  Grace  ye  are  faved  through 
Faith,  and  that  not  of  your  felves,  it  is  the  Gift  of  GOD  :  Not  of  Works,  lefl 
any  Man  fhould  boafl :  For  we  are  his  Workmanfhip  created  in  ChristJesus 
unto  good  Works,  which  GOD  hath  before  ordained  that  we  Ihould  walk  in 
themr^' 

Now  put  all  thefe  Accounts  together,  and  fee  what  becomes  of  the  forefeen 
good  Qualities  our  Opponents  talk  of,  as  the  moving  Caufe  of  GOD's  elefting 
Men  to  Salvation  ?  Surely  fuch  a  Conceit  muft  needs  vanijh  at  the  Appearance 
of  fuch  FaSis,  fuch  plain  and  pofitive  Propofitions  as  all  thefe  ;  even  as  an  un- 
wholfome  Fog  before  the  difperfmg  Beams  of  a  bright  Morning  Sun.  This  I  fay 
muft  be  the  Cafe,  while  we  behold  the  Objedls  of  eleding  Love,  the  Subjefls 
of  renewing  Grace  as  void  originally  of  any  alluring  good  Qualities,  as  they  are 
full  of  the  moft  heinous  Provocations.     Hereby  GOD  declares  himfelf  free  from 

all 


Of  Pps-Edestination  and  Election.  8i 

all  createdEngagements  whatever, as  not  led  by  any  external  Motives  in  theOb- 
jeds  of  eleding  Love.     Which  Dodrine,   if  rightly  confidered,  is  fo  far  from 
being  a  defpairing  Doctrine  to  a  poor,  trembling,  humble,   fenfible  Sinner,  and 
the  Deftroyer    of  all  his  Hopes    (as  our  good   qualified  Objectors  are  wont  to 
aver)  as  that  it  gives  them  the  greatefl  Grounds  to  hope  in  the  Mercy  of  GOD 
in  Christ  Jesus,  who  came  into  the  World  to  fave  even  the  Chief  of  Sinners. 
And  Christ  himfelf  tells  us,  That  as  the  whole,  the  felf-righteous  and   full 
Souls,  fee  no  Need  of  a  Phyfician,  but  thofe  that  are  fick  ;  fo  he  came  not  to  call 
fuch  righteous  Perfons,  but  Sinners,  /'.  e.  fenfible,  humble  Sinners  to  Repentance, 
fuch  as  the  poor  Publican  in  the  Temple.     It  was  this  conceited  Wholenefs  and 
Self-fulnefs  that  kept  Multitudes  from  clofmg  with  Christ,  when  on  Earth, 
for  Life  and  Salvation,  to  whom  he  faid,   **  Ye  will  not  come  unto  me  that  ye 
might  have  Life,   Job.  5.  40.  which  is  the  very  Cafe  of  their  OiFspring  \n  thefe 
Days,  "  a  Generation  that  are  pure  in  their  own  Eyes,  yet  are  net  cleanfed  from 
their  Filthinefs,"  Prov.   30.    12.     Such  as  thefe  are  fafter  in   the  Snare  of  the 
Devil  than  open  Publicans  and  Sinners,  becaufe  harder  to  work  upon,  'tis  in  vain 
to  tell  them  of  the  heavenly  Phyfician  while  they  count  thcmfelves  Whole  ;   thev 
ftand  fomuch  upon  their  Terms  wich  GOD  that  they  refufe  bis  Way  of  Eledlion 
and  Salvation  by  fovereign  and  free  Grace  ;  nothing  will  do  with  them  in  barter- 
ing with  GOD  for  Eledlion  to  Salvation,  but  they  v/ill  needs  bring  their  Pcfiny 
nay  their  Pounds  in  their  Hand  to  pay  down  upon  the  Nail  for  their  Ele6lion 
being  fo  rich  and  increafed  in  Goods  in  their  own  Conceit ;  and  GOD  has  poll- 
tively  declared  that  none  fhall   have  Eledlion  upon  thefe  Terms  ;  whence  they 
and  their  Money  are  like  to  periih  together.     The   preaching  of  the  Crofs  is  to 
them  that  perifli  Fooliflinefs :  But  to  the  poor  fenfible  Sinner  that  fees  in  himfelf 
nothing  but  Sin  and  Pollution,  Guilt  and  Defilement,  it  is  far  from  being  defpair- 
ing :    Whereas  to  fuch  an  one  our  Opponents   Do£lrine  of  conditional  Election, 
founded  on  forefeen  good  Qualities  in  the  Soul,  would  naturally  tend  to  caufe  him 
to  defpair,  while  he  fees  himfelf  (o  deftituteof  thofe  faid  good  Qualities,  and  una- 
ble by  a  felf-determining  free-will  Power  to  produce  them  j  and  if  he  cannot, 
why  according  to  ^/jf/>  Scheme  of  Election,   he  muft  needs  perijh,  defpair  and  die. 
As  muft  needs  have  been   the  Cafe  of  Christ's  Murderers,  when  pricked  in 
their  Hearts, and  with  extrcamAnguifh  of  Soul  under  a  deep  Scnfe  of  their  horri- 
ble Guilt,  they  cried  out  to  Peter  and  the  reft  of  ihc  Apollles,   "  What  fliall  we 
do  to  be  faved"  ?   upon  Suppofition  that  the  Dodrinc  of  conditional  Eledion  had 
been  preached  to  them.      Or  indexed  to  the  poor  wicked  and  cruel  Jailor  ;  or  to 
the  Thief  on  the  Crofs  ;  or  indeed  to  any  other  of  thofe  before-mentioned  Gentile 
Nations,  whom  the  Gofpel  found  in  tiie  very  rnidft  of  all  their  Siiperfiition  and 
Idolatry,  "  being  Aliens  from  the  Commonwealth  of  Ifrael^   Strangers  to  the 
Covenant  of  Promife,  without  GOD,  without  Christ,  and  without  Hope  in 
the  World,"   Eph.   2.    ii,    12.     As  fomc  of  the  moft  profligate  Sinners  have 
been  the  ObjeiSis  of  eleding  Love  ;  fo  fuch  arcxmore  eafily   prevailed  upon  to 
clofe  in  with  Christ  and  GOD's  Way  of  Salvation  by  him,  than  fuch  as  are 
itrongly  prepoflefled  with  a  Conceit  of  their  inmte,  fm-zvill  /Ibilities  imd  felfde- 
tamitting  good  ^lalif cations  i  thanking  GOD   withal  (who  they  %  lu;r.ifhed 

M   2  t.«Ki 


82  Of  Predestination  and  Election. 

them  with  the  Stock  they  have  well  improved)  in  Imitation  of  their  praying  An- 
ceftor  in  theTemple,that  ftood  fo  much  upon  hisPantibles,&vaingloriouily  faying, 
*'  GOD  i  thank  thee  that  I  ara  not  as  other  Men,  ijc.  I  am  thus  and  thus  qua- 
liiied  ior  thy  Acceptance.  Whereas  when  GOD's  Aiinilter  has  to  do  with  a 
piophane  Publican  and  Sinner,  whenever  pretended  to  any  fuch  Richnefs  and  In- 
creaJc  of  Goods  gotten  by  his  own  Merchandize,  he  is  more  likely  to  be  prevailed 
upon  to  fall  fn  with  GOD's  Way  of  Salvation  by  Grace,  the  exceeding  Riches 
or  wbich  being  let  before  him.  Becaufe  when  once  his  original  Impurity 
and  adfual  Guilt  and  Defilement  is  laid  before  him  and  fet  home  upon  his  Con- 
fcience  by  the  Power  of  GOD's  Arm  revealed,  he  immediately  falls  down  under 
:he  Force  of  the  Conviction  j  concluding  that  he  is  fo  far  from  being  rich  and 
increafed  in  Goods,  as  that  he  is  miferable,  and  wretched,  and  poor,  and  blind, 
and  naked,  crying  with  the  poor  fenhble  Publican,  "  GOD  be  merciful  to  me 
a  Smner"  ;  or  with  thofi  in  the  J^s,  "  Men  and  Brethren,  what  muft  we  do 
to  be  faved"  ?  On  which  Accounts  it  was  our  Lord  laid  to  fome  of  the  feif- 
rull  Phurifees  of  thofe  Times,  *'  The  Publicans  and  Harlots  go  into  the  King- 
dom of  GOD  before  you."  And  again,  "  Strive  to  enter  in  at  the  ftrait  Gate, 
tor  I  fay  uwto  you  that  many  fhall  feek  to  enter  in  and  yet  fliall  not  be  able." 
■     f 

in  fliort,  v.'hen  Men  plead  for  forcfeen,   free-will,  fclf-determining  A£ts  of 
Goodnefs  as  a  piocuring  Caufe  of  GOD's  EleClion  of  them,  they  do  nothing  lefs 
than  fvmbulixe  with  the  Papijis  (altho'  their  Name  is  Protcjiant)   who  plead  for 
the  Merit  of  their  good  Works  ;  fo  little  Reafon  have  any  of  our  conditional 
Electioners  to  be  otiended  at  any  One's  calling  their  Tenets  by  the  Term  Popijh  j 
feeing  I  fay,  howfoever  they  do  difown  the  Na?ne,  they  do  yet  maintain  the  Thing. 
Which  is  fo  evident  that  (how  fqueamifii  foever  they  may  be  at  the  Term)  they 
cannot  fairly  rid  thetfifelves  of  the  Charge^  while  they  lay  fo  much  Strefs  on  theVir- 
lue,  Worth  and  Value  of  their  forcfeen  Faith  and  good  IVorks^  as  to  make  thena 
the  Ground  and  Caufe  of  their  Eledion  to  Salvation.      What  is  this  lef  than  plead- 
ing up  for  Works  of  Merit ^  which  they   have  done  ?     If  they  think  them  voidoi 
Merits  why  do  they  make/«  much  Ado  about  them,  and  lay  fo  great  a  Strefs  on 
them  in  the  great  Point  of  Ele£iion  ?     If  they  have  not  referved  to  themfelves  the 
Chief  o^  the  %//,  what  then  meaneth  this  bleating  of  Sheep  and  lowing  of  Oxen  ? 
Surely  Jeroboam's  Wife  is  ihe  fame  Woman  "n  reality,   as  well  under  a  difguifed 
Habit,  as  when  in  her  glittering  Apparel  in  open  Court.     But  furely  it  could  not 
He  anv  forefeen  Merit,  or  procuring  Virtue  ("call  it  what  you  will)  in  poor  fallen 
Creature?,  or  any  of  their  Afls  that  moved  GOD  to  elefl:  them.     To  fay  other- 
Wife,  were  to  afcribc  a  greater  Vertue  and  caufal  Influence  to  Men's  Works  than 
1  to  the  PafTion,  Bloodllied  and  Death  of  Christ  in  the  Matter  of  Eleaion  ;   fee- 
\  ing  that  itfelfh  not  the  meritoriousCaufe  of  our  Ele^ioni^hho'  it  be  of  ourjuji- 
faition.  Acceptance  and  Salvation.     *'  The  Decree  of  fending  Christ  (as  Rev. 
Charnock  v/ell  obfervcs,  and  the  famous  Archbifhop  VJher  before  him)   ^'  did  not 
»<^  so  BEFORE  hvx  follotued  \x\  Order  oi  Nature  the  Determination  of  choofmg 
•«  ^b.f  fome.     When  Men  were  chofen  as  Subjcas  of  Glory  in  Christ,Christ 
*'  was  chofen  as  the  Means  for  the  bringing  them  to  Glory.  Eph.  i.  4>  5* 
,  .  **  Cho/en 


Of  Predestination  and  ELECTio?r.  ^^ 

•<  Chofen  in  him  andpredefllnated  hy  him  to  the  Adoption  oF  Childreii.     The 

♦♦  Choice  was  notlw^W^in  Christ  as  the  moving  Caufe,  that  the  ApofHe 

«*  aflerts  to  be  the  good  PleafLire  of  GOD's   Will,     But  in  Christ   as  the 

«*  Mean!  of  conveying  to  the  chofen  Ones  the  Fruits  of  their  Election."     The 
Archbiihop's  Words  are  thefe,    **   Is  there  no  Caule,   Reafon  or  Inducement  of 

*'  Elediion  in  the  E!e6led  themfelves  ?     None  at  all  ;   it  is  wholly  of  Free  Grace 

*'  witliout  Refpeit  of  any  Goodncfs  that  GOD  forefaw  in   uy,   2  Tim.    i.   9. 

*'  Rom.  9.    16.     Phil.   2.    13.      Eph.    I.   9.     For  otherwife,  Man  fliould  have 

*»  whereof  he  might  glory   in,    and   of  himfelf,   as  having   difcerned  himfelf 

**  from  others,  and  GOD  could  not  be  the  Caufe  of  all  Good,  nor  fhould  his 

**  Counfel  be  incompreheiifible."     And  then  he  adds,  <'   Is   not   Christ    the 

*'  Caufe  of  our  Election  ?     No  ;  not  of  GOD's  decreeing  it  (for  that  he  did  of 

*'  his  own  free  Will)  but  of  the  Execution  of  it;    that  is,  our  Salvation   is  for 

**  and  through  Christ."     And  further  fays,   "  That  Faith  and  Holinefs  ?.vq 

"  the  Tokens  oi  our  EUofion.'^  Archbp,  U/her^s  Body  of  Divinity,  4th  Ed,  p.  92. 

It  appears  then  upon  the  whole  beyond  all  Contradicflion,  that  GOD's  Electi- 
on is  every  JVay  free.,  no  IP'ays  c/sggeiwhh  this,  that  or  the  c//;rr  Condition  to  be 
performed  by  the  Creature  elected  ;  for  "  that  (as  the  brave  Father  y^«:7/!//?/n^ 
fays)  is  no  Ways  free  that  is  not  free  every  Way."  There  could  be  no  Manner 
of  Obligation  1)  ing  upon  GOD  to  eleft  any  of  the  whole  fallen  Race,  beino;  in- 
debtedx.0  none.,  difobliged  hy  all.,  who  are  by  Nature  Children  of  Wrath  and  Difo- 
bedience,  one  as  well  as  another,  corrupt  and  gone  aflray,  every  one  walkinf^ 
after  his  own  Way,  equally  indifpofed  to  all  Good  antecedent  to  their  becomino- 
GOD's  Workmanfliip  created  in  ChristJesus  unto  good  Works, which  GOD 
fore-ordained  they  fhould  walk  in,  confequent  upon  and  as  the  EffeSis  of  eleSiing 
and  renewing  Grace.  'Tis  this  Grace  alone  that  makes  them  to  difler  : 
*Tis  this  Grace  that  feperated  them  a  Remnant  from  the  reft  of  the  World, 
and  mark'd  them  out  as  Veflels  of  Honour,  to  whom  GOD  purpofed  of 
his  own  Will  to  make  known  the  Riches  of  his  Glory.  This  the  Eledtion  ob- 
tains, but  the  reft  are  left  to  their  Race,  v/ithout  the  leaft  Stain  to  his  Juftice,  or 
fovereign  Mercy,  being  under  no  Manner  of  Obligation  to  eledl  any,  but  hath 
Mercy  on  whom  he  will  have  Mercy,  and  is  gracious  to  whom  he  will  be  graci- 
ous }  fo  that  it  is  not  of  him  that  willeth  nor  of  him  tlpt  r  nieth,  the  Caufe  is 
not  of  this,  but  of  GOD  himfelf  that  flieweth  Mercy  to  whom  he  will  ;  being 
as  I  faid  before,  under  Obligation  to  none  of  the  whole  corrupt  Lump,  but  highly 
difobliged  by  all,  fo  that  none  can  fay  they  are  hcfore-hand  with  GOD  in  the  Alat- 
ter  of  EleSlion,  which  is  the  very  Thing  the  great  Apoftle  challenges  the  whole 
World  to  {hew  if  they  can,  feeing  GOD  is  the/r/?  Caufe  and  laji  Endofall  his 
TVorks.,  when  he  cries  out,  "  Who  has  given  to  him,  and  it  (hall  be  recompen- 
ccd  to  him  again  ?  For  of  him  and  through  him  and  to  him  are  all  Things,  to 
whom  be  Glory  for  ever.  Amen.'*  Which  well  comports  with  what  GOD  him- 
felf, in- an  immediate  Manner  faid  long  before,  in  Defence  of  his  Independency 
of  all  his  Creatures  and  fovereign  Dominion.  Job  41.  11.  *<  Who  hath  pre- 
vented me  or  been  before-hand  with  me  that  I  (hould  repay  him  ?  Whatfoever 
is  under  the  whole  Heaven  is  mine."  Hence 


84'  P/"  Predestination  and  Election. 

Hence  then,  Letobje6ling  Men  fay  what  they  will,  if  we  refolve  to  abide  by 
the  divine  Teftimony,  we  muft  confefs  that  nothing  bdi8es,'br  fliort  of  GGD's 
fovereign  Grace  and  Pleafure  is  fufficient  to  bear  the  Weight  cf  Ele^iion  to  Salva- 
tion, and  that  which  alone  can  and  accordingly  doth  fecure  Salvation  to  the  Ele6l. 
Therefore,  that  I  may,  if  poilible,  filence  all  Objections  on  this  Head,  let  it  be 
obferved  that  this  runs  through  the  Whole  of  the  Eleii^s  Salvation  in  every  parti- 
cular Bratte^-o^f+t^from  eternal  E legion  lo  Glorification,  anfwerable  to  the  Me- 
thods of  Grace  in  GOD's  efFeding  of  it. 

Firjl  then,  EhSlion  is  of  Grace ^  fpringing  from  the  fovereign  good  Pleafure  of 
GOD^  who  chofe  Perfons  in  Christ  before  the  Foundation  of  the  World,  that 
thcy/5)(5tt/<^be  holy.     Eph.   i.   3,  4. 

Secondly,  Their  P;Wg/?//7.'7//c«  to  the  Adoption  of  Children  by  Christ  unto 
himfelf,  is 'dccoiding  to  the  good  Pleafure  of  GOD's  Will.     Eph.   i.   5. 

Thirdly,  The  Elecl's  Redemption  by  Christ  fprings  from  the  fame  Root; 
for  Christ  loved  his  Church  and  gave  himfelf  for  it,  that  he  might  fandlify  and 
cleanfe  it  by  the  walliing  of  Water  by  the  Word  ;  and  that  he  might  prcfent  it 
to  himfelf  a  glorious  Church,  not  having  Spot  or  Wrinkle  or  any  fuch  Thing, 
but  that  it  {hould  be  holy  and  v/ithout  Blemifh  :  And  therefore  by  jiift  Confe- 
quence  this  redeeming  Love  found  her  impure,  full  of  Spots  and  Blemifhes, 
which,  as  the  Effcdts  thereof  flaall  be  compleatly  wafhed  away.  That  juft  One 
did  not  fulFer  for  Man  confidered  as  Ju^,  but  unjiifl,  that  he  might  bring  them 
unto  GOD.  Eph.  5.  25,  26.  I  Pet.  3.  18.  GOD  the  Father  ahb  com- 
mended his  Love  towards  his  Ele6l  the  Church,  in  that  while  they  were  yet  Sin- 
ners, without  Strength  and  ungodly,  Christ  died  for  them  ;  far  enough  from 
being  pofiefTed  of  any  good  Qualifications  to  move  GOD  hereunto.  Rom.  4. 
5,  6,  7.     Chap.  5.  6,  7,  8. 

Fourthly,  Are  they  juftiiied  ?  It  is  freely  by  his  Grace  through  the  Redemp- 
tion that  is  in  Christ  Jesus.     Ratn.  3.  24. 

Fifthly,  Are  they  eltedually  called  ?  Why  this  flows  from  the  fame  Foun- 
tain. 2  Tim.  I.  9.  "  Who  hath  faved  us  and  called  us  with  a  holy  Calling,  not 
according  to  our  Works,  but  according  to  his  own  Purpofe  and  Grace,  which 
was  given  us  in  Christ  Jesus  before  the  World  began."  Are  they  begotten 
of  the  Father  by  the  Word  of  Truth  ?  It  is  of  his  own  Will,  fam.  1.  18. 
Arc  they  born  again  ?  Why  it  is  not  of  Blood,  nor  of  the  Will  of  the  Flefh, 
nor  of  the  Will  of  Man  but  of  GOD,  Joh.  i.  12,  13.  Hence  again,  they  are 
faid  to  be  born  of  the  Spirit  and  from  above,  Joh.  3,  ferufalem  which  is  above 
i  free,  which  is  the  Mother  of  them  all.  Gal.  4.  26.  It  is  not  by  Works  of 
Righteoufnefs  which  we  have  done  ;  but  according  to  his  fovereign  Mercy  that 
they  are  faved,  by  the  Wafhing  of  Regeneration  and  renewing  of  tlie  Holy  Ghoft, 
abundantly  fhcd  on  tl>em  through  Jesus  Christ  our  Saviour.  ^/.  3.  3,4. 

Sixthly 


Of  Predestination  and  Election.  ^^ 

Sixthly^  Are  the  EhSi  kept  from  final  Apoftacy  unto  the  full  Enjoyment  of 
the  heavenly  Inheritance  ?  Ir  is  by  the  Power  of  GOD  through  Faith,  and  the 
^vo^sr  lE.^t&.s  oi  Joveyfi^n -^  d  unchangeable  Grace.  i  Pet.  I.  5.  Rom.  4.  16. 
*'  Therefore  it  is  of  Faith  that  it  might  be  by  Grace.,  to  the  End  the  Promife 
mijht  be  fare  to  all  the  CiceU."  That  any  are  ele6t  unto  Salvation,  made  Heirs 
of  Salvation,  and  kept  to  the  Poffeflion  of  Salvation,  fprings  from  no  other  Root 
but  the  good  Pleafure  of  GOD' s  Will. 

Hence  then,  finally.  The  Whole  of  Salvation  is  founded  here.  Eternal  Life 
is  not  the  Wages  of  Holintfs,  as  Death  is  the  Wages  of  Sin,  altho'  thofc  who 
fliall  enjoy  eternal  Life  are  fuch  as  have  their  Fruit  unto  Holinefs.  Rom.  6.  20, 
22,  23.  "  When  ye  were  the  Servants  of  Sin,  ye  were  free  from  Righteouf- 
nefs  — -  but  now  being  made  free  from  Sin  and  become  Servants  to  GOD,  ye 
have  your  Fruit  unto  Holinefs,  and  the  End  everlafting  I/ife  j  for  the  Wa2;es  of 
Sin  is  Death,  but  eternal  Life  is  the  Gift  of  GOD  through  Jesus  Christ  our 
Lord."  Accordingly  our  Lord  for  the  Comfort  of  his  Church  iaid,  "  Fear 
not  little  Flock,  for  it  is  the  Father's  good  Pleafure  to  give  you  the  Kingdom," 
Luk.  12.  32.  And  the  fame  is  true  of  his  giving  it  to  all  the  Flock  of  GOD. 
Thus  we  fee  that  Life  Eternal,  with  their  eternal  Choice  thereunto,  with  what- 
foever  falls  in  between  thefe  two  extream  Links  of  the  golden  Chain  of  Salvati- 
on, as  fet  forth  Rom.  8.  28,  29,  30,  are  all  founded  on  GOD's  fovereign 
Grace  and  Pleafure.,  without  being  clogged  with  an  Heap  of  I  know  not  what 
for efeen  good  Qualities  in  the  Creature,  producing  and  effecting  all  that  Faith,  Re- 
pentance and  Holinefs  that  is  any  Ways  needful  to  fit  the  Eledt  for  the  Enjoy- 
ment of  that  State  of  Glory  to  the  which  they  were  chofen  ;  together  with  the 
Gofpelof  Grace  and  Salvation,  by  which  Christ  is  favingly  made  known  unto 
them,  and  by  which  (as  a  Means  in  the  Hand  of  the  holy  Spirit)  thofe  Graces  are 
implanted  and  perfeded  ?  Hence  the  making  known  unto  them  the  Myftery  of 
GOD's  Will,  according  to  his  good  Pleafure  which  he  had  purpofed  in  himfelf, 
ftand  in  the  general  Lift  of  all  thofe  fpiritual  Bleffings  in  heavenly  Things  in 
Christ, wherewith  theFather  hath  blefted  them  :  And  is  accordingly  mentioned 
as  the  natural  Produdl  of  the  Riches  of  his  Grace,  wherewith  he  abounds  towards 
them  in  all  Wifdom  and  Prudence,  according  to  his  good  Pleafure  which  he  had 
purpofed  in  himfelf.  By  which  is  plainly  pointed  out  both  that  Grace  and  Wif- 
dom which  the  great  EleSior  manifefteth  in  the  Difpenfation  of  the  Gofpel,  both 
direSfing  and  blejftng  it,  fo  as  that  xt/hall  accomplifh  his  Pleafure  herein,  and  prof- 
per  in  the  Thing  whereto  he  fent  it,  according  as  he  at  firft  ordained  it,  as  evi- 
dently appears  from  what  follows,  Ver.  10,  11,  12.  of  Eph.  i.  alfo  by  what 
the  fame  great  Preacher  fays,  i  Cor.  2.  7.  —  «'  We  fpeak  the  Wifdom  of  GOD 
in  a  Myftery,  even  the  hidden  Wifdom  which  GOD  ordained  before  the  World 
to  our  Glory  :  Which  none  of  the  Princes  of  this  World  knew  j  for  had  they 
known  it,  they  had  not  crucified  the  Lord  of  Glory  ;  but  as  it  is  written,  Eye 
hath  not  feen,  nor  Ear  heard,  neither  have  entred  into  the  Heart  of  Man,  the 
Things  which  GOD  hath  prepared  for  them  that  love  him.  But  GOD  hath  re- 
vealed them  unto  (mark)  unto  us  by  his  Spirit,  for  the  Spirit  fearcheth  all  Things, 
yea  the  deep  Things  of  GOD."  This 


S6  Of  Predestination  and  Election. 

This  then  appears  (maugre  all  Oppofition)  to  be  the  true  uniform  Account  of 
Things  as    they    were  dehvered   down   unto  us  by  holy  Men   of  GOD,  who 
Ipake  as  they  were  moved  by  the  Holy  Ghoft,   2   Pet.    i.   21.      Which  fitly 
lerves  to  put  to  Silence  all  thofe  tioify  Ob'jeSlions  and  clamorcus  falfe  Charges  that 
are  laid  at  our  Door  ;  and  particularly  that  which  chargeth  us  with  maintaining 
a  Doflrine  of  abfolute  Eledlion  to  the  Prejudice  of  the  divine  Perft^lions  and  of 
good  Works.      Whereas  by  this  Do6frine  the  divine  Pcrfe6tioiis  are  all  moft  glo- 
rioufly  dii'played,  and  Faith  and  good   Works  eli.iblifhed,   and   that  too  in   their 
proper  Place  and  Station,  as  affigned  of  the  alwije  EAeSior  ;   {o  as  that  his  Ele6lion 
may  appear  of  Grace  not  of  Debt.      Whereas  thofe  who  would  fain  have  their 
good  Works  (altho'  perhaps  they  do  no  more  than  their  Neighbours)  become  a 
moving  Caufe  for  GOD  to  ele6t  th.m,  do  manifcfllv  make  EiLdtion  to  he  oi  Debt 
not  of  Grace.     Juft  as  tho'  they  were  l.)th  to  i^e  :;-/>(?//)/  indebted  wuio  GOD  iov 
their  Salvation.     And  who  by  maint. lining  their  Doctrines  of  conditi<.nal  Electi- 
on, univerfal  conditional  Redemption,  Freewill   and   falling  from  Grace  {iLhich 
carry  with  them  their  own   Confutation)   do  manifeftly  difturb  the  true  Order  of 
Things,  as  before  laid  down  in  the  inlpired  Writings.     Thus  do  our  Opponents 
by  their  prepo/Ierous  Eleilion,  hy/ieron  proteron  ^ut  the  Caufe  for  the  Effect.,  and 
the  Effedl  for  the  Caufe^  the  Stream  for  the  Fountain^  and  the   Fountain  for  the 
Stream^   the  Root  for  the  Fruit.,  and  the  Fruit  for  the  Root.,  deflroying  the  natu- 
ral Property  of  Speech  and  plain  meaning  of  Words,  making  GOD's  Predejli- 
nation^  or  Fore-appointment  and  Diftindtion,  a  Pojldejlination  or  After-appoint- 
ment, waiting  upon  his  Creatures  Fieafure  and  Leifure.     Which  in  fhort  is  no 
lefs  abfurd  than  to  fay  that  the  Fruit  is   the  produdive  Caufe  of  the  Root,  fo 
that  the  Root  fprings  from  the  Fruit,  inftead  of  the  Fruit  from  it.     Whence  we 
may  well  fay.   Come  and  behold  a  Wonder  !   Come  and  fee  a  Tree  of  an  Armi- 
nian  Planting  and  Growth,  having  its  Branches  in  the  Earth  and  its  Roots  in  the 
Air,  whereon  grows  wild  Gourds  in  Abundance.     But  you  are  advifed  not  to 
be  too  hafty  in  meddling,  left  you  find  Death  in  the  Pot.     Come  and  fee  !  how 
thev  make  the  Scripture  to  fpeak  bachvard  by  their  prepojlerous  Eleftion  //;«y, 
GOD  chofe  you  in  Christ  after  the  Foundation  of  the  World  was  laid,  be- 
caufe  he  forefaw  that  you  voouid  be  holy  ;  inftead  of  faying  he  chofe  you   in 
Christ  i£/Q;r^  the  Foundation  of  the  World   that  you  f)ou Id  he  holy.     And 
again,  He  loved  us  with  an  ele£ling  Love,  becaufe  we  fir  J}  loved  and  elected  him 
for  our  GOD  ;  inftead  of  faying.  We  love  h'm  becaufe  he  firfl  loved  and  eledled 
us.    \Joh.  4.   19.     Thus  according  to  thefe  Men  the  Purpofe  of  GOD  accord- 
ing to  Eledion  hth  notjiand.,  it  being  an  Eledlion  cf  Creature  ITorks.,  not  of  him 
that  calleth  ;  inftead  of  what  St.  P^/// faith,   "  For  the  Children  being  yet  un- 
born, neither  having  done  anv  Good  or  Evil,  that  the  Purpofe  of  GOD  accord- 
ing to  Election  might  ftand,  not  of  Works,   (namely,   forefeen)  but  of  him  ihat 
calleth,"  Rem.  9.   11,   12.     Whence  it  feems  that  St. /'(Sz// might  have  fpared 
his  Pains  of  fuppofing  and  obviating  an  Objedlion  arifing  againft  his  Doftrine  of 
Election  here,  as  tho'  it  rendred  GOD  unrighteous,  as  it  follows  in  this  Place. 
■*'  What  then  ?    Is  there  Unrighteoufnefs  with  GOD  ?"     And  accordingly  he 
was  miftaken  in  giving  fuchan  Anfwer,  ^^  That  GOD  faith  by  Mofes,  I  will 

have 


Of  Predestination  €ind  Election'.  87 

have  Mercy  on  whom  I  will  have  Mercy."  WheredS  afecj^'rding  to'cur  Oppo- 
nents Scheme,  he  fliould  have  fald,  GOD  fore/aw  that  Jacob  would  be  holy,  a 
Doer  of  good  Works,  whereupon  he  determined  to  ele6l  him,  and  that  Efau 
would  not  be  a  Doer  of  good  Works^  and  fo -he  did  not  eJe<^  him  :  Whence  it 
appears  that  he  is  righteous,  having  Mercy  on  wh^th  h5s  Creature  ivil/s  thzt  he 
Ihould  have  Mercy  ;  fo  that  it  is  not  of  GOD  that  hath  Me-rcy,  -but  //  h^  of  hlrk 
•that  loilleth  and  runneth.  Thus  as  the  Drome<^ry  doth  ttaverfe  her  Ways,  fo  do 
our  conditional  Eleifioners  traverfe  (as  much  as  in  them  lies)  the  Ways  and  Me- 
thods of  GOD's  Election  and  Salvation.  This  is  fo  plainly  the  Cafe  with  them, 
that  let  them  twiJI  and  turn,  Jhift  and  boggle^  ^addo,ev£ti  allibey  can,  ihtwe^nnH 
clear  themfelves  of  the  Charge.  '-i  <^^  ^"»^  ^'J'  ->^'-^'i  '-^"^^^  '>'■''''  ''' 

But  here  'tis  very  probable  that  our  Opponents  will  turn  upon  us  with  their 
u/wil  Smartnefs,  viz.  That  we  contradi^i  our  felves  ;  becaufe,  fay  they,  while  we 
dehy  good  VVorks  to  be  the  Caufe  cf  EleSfion,  we  affirm  forefoen  evil  Works  to 
be  the  Caufe  of  Reprobation.  And  what  then  ?  Suppofc  we  do  contradi6l  our 
felves  ?■  which' yet  1  will  not  grant,  -the  Doctrine  of  abfolute  Ele6tOn  is  never  i 
Whit  the  lefs  true  for  that,  if  you  will  abide  by  vvhat  is- in  yiii^ir  Bible,  whencd 
you  pirofefledly  take  your  Accounts  of  Eleclioni'    Pray  tnfrtd' that. 

2.   For  Anfwer  ohferve,  that  we  diflinguifh  between  the  two  Parfs  of  Repro- 
bation, viz.    Non-elcciion  or  Pretention  and    Condemnation.      Now  Non-election  i» 
founded  on  GOD's  f over eign  IVill,  orelfeitmuft  be  confefl  that  the  Apdftlii 
fpeaketh  plain  Words  without  a  proper  and  intelligible  Meaning,  when  he  faith, 
*'   That  GOD  hath  Mercy  on  wlK)m  he'wiH  have  Mercy,  and  whom  he  will 
he  hardneth."'     As  by  his  having   Mercy'  is  meant  bis   EleSiion  of  fome,  16  by 
Hardning  he  can't   mean  lefs  than  a  Non-ele6fion  of  other*,  a  paffing  them  by  ; 
and  what  more  evident  than  that  both  are  (as  I  faid)  equally  founded  on  his  fov4- 
reion  IP'itlf   '  But  ntivi' Oandemnation  is  that  vyhicbref^edleth  5?»  in  the  Non-ekil\' 
fo  that  CohdenmatioH  0{  thefea't  iht  Vpjhot  of  all  will  be  by  GOD  as   a  righteous- 
Judge  conformable  to  />/j -Miw-'i/OTC^, 'iWhei^edf- ^'a^/^  wi'ir  be  found   '^Trknfgrefpri, 
Hence  howfoever  the  Apolfle  refers  \\\q\x' N'dn'-'deil'ion  tb  OOQ'b  fovereig/t  Will 
as  the  great  Potter,  who  hath  Power  over  his  Lump  otf  Clay  to  furhj  out  of.  the 
fame  what  VefleLs  he  ■pleafeth,  this  being  an  A61  of  his  rcyal  Prerogative y  as  a 
defpotic  ziv\-  abfolute  SoveJ-eign  ov-dr  3II  j  ydt  i^ie  comes  in  tl>e  following  Verlesto- 
fhew  that  //^/V  Condemnation  will  be  for  thf'ir  Sins  by  GOD'as^a  righteous  fudge^ 
who  wiif  hot  execute  hiS'' Wr^-th  On  thefe  Vertel&of  Wrativand  Diilvoijcfu'r,'  until 
he  hiis  endured  them  with  much  Long-ft^^ringi &K'en  uhtihby  a  continued  Courfe 
of  Sinning  thev  becomeyf//t'J  (Jr  r//>^?7£'tV  for  Dell-f  udl-ion  :  Hence  we  read  of  the 
Sins  of  the  Amorilcs  not  being  vet  filled  up,  and  of  others  who  arc  faid  to  fll  up- 
their  A'leafure  of  Iniquity.      Altho'  GOD  lion-ele6ls  them  or  pafieth  ihem  by  as 
Men,  withrUlt  Rcfpe£t  to  forefcen  Iniquity  in-themy  by  an  Adt'bf-his  •  Will- asai 
fovereign  Difpof^rb^  his  owrt  Grace  and  Favours,  vet  in  eoi>idemning  them  be  re-* 
fpe^ts  ehehi   not  meerly  as  Men,  hut  zs'uvJTodiy  Alen  ,  iee  tor  this    Jude  ver.  ;'i|4i./ 
'*  'I'herc  are  certain  Menccr^t  in  unawares,  who  were-bcfope  of  Qld  ordiined  ■ 

N  to  ■ 


.8^  .0/  Pre p«sT i}fAmon  and,  'EhEpT  ro^. 

to  thisCpndemnatioB):««^g4^^eft:"  'In  ihort,GOD  paffed  them^biy,by-.»BiA«St  of 
his  /^///,  andfaie-jordainedithemto  this  Condemnation  by  an  A6t  ol  his  Jujiice^ 
■with  ReipecSt  to  their  Vngodlii^ejs..  But, faith  .Paul  oi  the  Elect,  in  Contrauiltinc- 
tion  frofn  thefe  othef$,,  v'^.iC^O^ihath  not  appointed  Uii  unto  Wrath,  but  to 
obtain  Solvation, by  par  Lafip, Jesus, Chri&t."  i  Thef.\^.  9.  And  here 'tis 
fit  to,  b^  noted,  l.hat  howi?v^f;;ithffe  Mattes  are  fofjir  alike  as  that  i^o//«^y} 
goes  before  and  leads  u-nto  ,^./<r;9<^/i/>,,. and,  ^/«,^o^j;^^yir^  arid  fits  the-  Sinner  tor 
DeJiruSiion  ;  yet  thefe  do  sci,  widely  differ^  in  that  eternal  Death  is  the  juft  Wages 
pt  Sin,  committed  by  the  Sinner  as  his  own  proper  and  free  A(St  ;  whereas  eter- 
jj^l  Ivife  is  fo.f^r  frpiii  being.the  Wages  of  j^plinefs  and  good  WorJcs,  as  that 
in  the  fame  Place  it  is  faid  to  be  the  G^t  of  GOD^thipuglfi  ]  ^s}Js  Christ  our 
Lord,  Rem.  6.  ult.         Therefore, 

\'.::,iU  .iji'V  ^u  V".  rni'J  Iflw  aJnsnocfqO  iwoirrfj  aldcdoiq  v;yv.'i:'  ^-.or!  ji/CJ 
.3.  "WQC^^kvery  conji/iently  ^fi'^tlxov^r  (dvcSj  yea,  and  ^yjth  the 'holy' Scrrp.r 
ture"  Account  of  Things  too*,  vyhen,  v^re  fay  that  GOD's  Elediion  of  fonie  and 
|^fon-ele(ri:ion  of  others  are  both  equally  founded  on  his  fovereign  Will.  Who, 
yvhile  without  any  S^jiin  to  his  J.vftice,"  might  have- refu led  to  have,  eledted  anyj 
*'.  hath  Mercy  on  whotii  he  wiil^feave  ^ercy,  and;whpm  be  will  he  hardneth*'' 
Therefore  whij^  Ms^.^quarreJ  ai^d  find,  FauJt  w-iUvGOD's,  Minift^rs  for  preachr 
ing  thefe  Things,  they  do  m  Effect  find  Fault  with  GOD  himfelf,  feeing  this  holy 
Apollle  fpake  as  he  was  nio\^ed,  by  the  Holy  Ghoft.  For  after  all  the  Shitting 
sudgzalty  Jrts  of  the  Ar7niniam  to  fliun  the  Force  of  the  Apofile's  Difcourle  of 
th^ie  Matters  in  Rom.  9.  and  crafty  Endeavours  to  put  another  Senfe  upon  the 
Place,  contrary  to  all  plain  Rules  of  Interpretation,  yet  thefe  Truths  I  now  de- 
fend remain  unjhakai ;  written  in  that -very  Chapter  as  vrith  a  >S//«-5^^w2  ;  as  by 
the  Help  of  GOD  I  fliall  further  Evidence  hereafter.  And  in  the  mean  while 
{hall  not  fcruple  to, fay.  That  from  all  that  hath  been  argued  from  plain  Scripture^ 
the  divine  Perfe^ions  and  Fac^y  the  Dodrine  of  GOD's  Eledion  is  of  parti- 
cular, Perfons  in  Christ  ;  that  it  is  from  Eternity  ^  that  'it'x^  unto  Salvation  in  at 
Way  of  Faith  and  San^if cation,  that  it  is  not  comlltlonal,  -but  free,  abfoluie  and^ 
certain.-  The  EletStion  do  obtain,  but  the  reft  do.Qot.ohtairi,  Hence  by  Way  of 
fingtilar  Emit>ency:GOD's,Ghpfen. are  called  the  Ele&.whomh^hath  chojen^  an^ 
xh^  very.EleQ.,  whom,  if  poffible,  vile  Deceivers  would  feduce  to  their  eternal, 
Ruin.  And  again,  i6/f  EletU  whom  he  will  fend  his  Angels  (they  being  nnni-^ 
ftring  Spirits  to  thefe  jHeirs  of  Salvation)  to  gather  them  together  frorn,  the  four 
Winds  at  Christ's  fecorid  Coming,  Mat.  24.  24,  31.  Mark  13.  20,  22. 
And  again,  they  are  called  his  own  Eled,  they  cry  unto  him  Day  and  Night, 
•whofe  Prayers,  he  will  hear,  and  whofe  Caufe  he.will  avenge,  Luk.  18.  And 
GOD's  Ehei,  v^hom  GOD  juftifieth,  for  whom  Christ  died,,  rofe  again, 
a(cended,  and  interceeds  at  GOD's  right  Hand, and  whom  nothing  prefent  nor  to 
come  fhall  feperatefrom  the  Love  of  GOD  which  is  in  Crhist  Jesus  our  Lord  j^ 
becoming  more  than  .Conquerors  through  Christ  that  loved  them,  R6m...B'.. 
and  who  in, the  fame  Chapter  are  called  the  Children  of  GOD,  and  Joint-Heirg'^ 
with  Christ,  be,ing  predeitinated  to  a  Conformity  to  Christ,  to  be  called^ 
juftified  and  glorified.     And  again,  the  Ele£f  of  GOD,  holy  and  beloved.,  who  ar^ 

accordingly 


Of  Predesttnation/,  <fV^;F<LECTiONr.  ^9 

accftrdinsjly  exhorted  to  put  on  Bdwels.bf  Mercy,  with  divers  other  Branches  of 
pofitive  HoIhkTs  and  pradlical  Piety*  .CoL  3..  J2.  And  again  they  are  called 
lieirs  of  Promi/e,  and  Heirs  of  Salvation,  Heb.  i.  14.  Chap.  6.  16,  17.  And 
Sons^  whom  the  Captain  of  their  Salvation  ivill  bring  to  Glory  ;  and  whom  he 
will  prefent  to  his  Father,  (a-  ingi  *^''  Behold  here  am  I,  and  the  Children  which 
thou  haft  given  me."  Namely,. to  redeem,  fac6lify  and  fave,  as  Christ  in  his 
Pra)er  to  his  Futher  faith.  Job,  17.  2.,."  As  thou  haft  given  him  Power  over 
all  Flelh,  that  he  ftiould  give  eternal  Life  to  as  many  as  thou  haft  given  him  ;" 
and  accordingly  faith.  Job,  6.  37.  *'  All  that  the  Father  giveth  me  ftiall  come 
Vinto  me,  and  him  that  cometh'^1  will  in  no  wife  caft  out.  Fori  came  down 
from  Heaven  not  to  do  mine  own  Will, but  the  Will  of  him  that  fent  me. .  ■  And 
ibis  is  the  Father's  Will  that,  fent  me,,  that  of  all  that  he  hath  given  ine  I  ftiould 
lofe  nothings  but  fliould  raife  it  up  at  the  laft  Day.  And  this  is  the  Will  of  him 
that  fent  me,  that  every  one  that  feeth  the  Son  and  belieyeth  on  him  may  have 
evcrlaftingLife,and  I  will  raife  him  up  at  the  laftDay.  Now  this  will  be  done  by 
Virtue  of  theii  Union  with  Christ  their  eJesSt  Head  anc  Reprefentative,  and  as 
a  Fr  .it  of  his  Refurre<5tion,  every  Man  in  his  own  Order,  Christ  the  P'irft- 
Fruits,  afterwards  they  that  are  Christ's  at  his  Coming.  After  which  he  will 
give  them  the  Melled  Welcome  into  the  heavenh',  Manfions.  The  Tenor  of 
which  win  (obferve)  exajfljy  comport  with  GOD's  eternal  Choice  of  them  in 
Christ, and  Defignation  to- the  happy  State  ;  for  he  will  place  them  at  his  right 
Hand, and  fay  unto  them,  *'  Come  ye  bleffcd  of  my  Father,  inherit  the  Kingdom 
prepared  for  you  from  |^or  before^)  the  Foundation  of  the  World"  ;  {o  fhdW  they 
be  for  ever  with  the  LORD,;  4/tf/.  %$»  j^jy,  ..ilSJyef.  ^,.  ultJ'  -MiCor.  15. 
20,  21,   23.  to  the  End.       ,         ;.   ■  ,   ,   ^ /l  ^:  ?;  .;  Ij  ■:<      .vr-'''-;  ^  ; 

,  Tlius  have  I  finifhed  mv  firft  four  genjeral  Heads;,  which  I  at  firft  propounded  ; 
which  brings  me  to  the  Fifth,  which  was  to  anfv/er  Objedions  by  Way  of  juft 
Liference,  which  will  be  the  Work  of  the  following  Chapter. 

CHAP     iV/i 

/[^/r/?  then  from  that  plain  znd  poJJtive  Proof  ih^t  hath  been  given  of  the  Doc- 
,  trine  of  perfonal  Eledlion,  L infer,  That  all  ObjcSiions  whatfoever  raifed 
•\\  againft  die  fame  are  _fr':tt>j/r'/iyi  :  If  my  Proportions  rtr^ /ri/t,',  as  indeed  they 
are,  then  by  juft  and  undeniable  Confequeiice  all  Ca\ils  to  the  contrary  ^n^  falfe.  jk*^^ 
I  might  overthrow  all  Exceptions  and  impertinent  Cavils  by  Wholefalc,  and  that 
too  in  a  \'cxy  jtiji  and  rational  Way,  and  fo  conclude  this  Head  of  Divinity  :  But 
confidcTJng  hotu  untuearied  out  Opponents  are  in  their  Allaults  of  this  holy  Doc- 
trine, notwithftanding  that  Light  and  Evidence  wherewith  it  ftiines  in  the  divine 
Oracles  ;  and  that  they  mayn't  think  themfelves  ncglecfted^  I  Ihall  by  the  Help 
of  GOD,  in  a  particular  M. inner  handle  every  main  Ohjc<Si:ion  they  raife,  that 
ever  came  to  my  Knowledge  :  And  if  /Aty&  ar«  Qverfet,  thenall  other  Utt/equiS^ 

N  2  W//y 


90  Of  Predestinatton  mi  Election. 

hVing  Cavils  of  Courfe  fall  to  the  Ground.  If  Goliah  be  flain,  the  r^y?  of  the  Phi- 
liftines  muji  jiee.  Thus  much  by  Way  of  Inference  in  general,  ^^^hich  brings 
me  more  particularly  to  infer, 

Fh-fi^  How  'impertinent  and-  vain  are  all  xk\ii  Outcries  of  fuch  as  exclaim  againft 
this  Doctrine,' faying,  >Oh  !  'tis  a  Secret  !'tis'a  Secret  !  and  therefore  doth  not 
belong  to  us  ;  Oh  !  'tis*'a  /y^rz/i// Dodtrine  not  fit  to  betaught  !  with  fuch  like 
whining  Infmuatims.  iFVom  whence  one  >vould  be  tempted  to  think,  either  that 
fuch  Perfons  fekiom  or  never  looked  into  the  Bible,  or  that  they  read  in  fuch 
Hafte  as  a  heedlejs  School-Boy  doth  his  Leflbn.  Whereas  if  they  will  look  again 
and  with  better  Heid,  they  may  find  this  Dodtrine  plentifully  revealed,  as  Part  of 
the  Counfel  of  GOD,  and  profitable  for  his  Church  to  be  acquainted  withal,  for 
revealed  Things  belong  to  us  and  unto  our  Children  ;  and  which  therefore  the 
Preacher  wi«/?  deliver  and  defend ^  come  on  him  whaf  will.  Christ  and  his 
Apoiilcs  taught  it,  and  therefore  it  muft  well  become  all  Christ's  Minifters 
now,  unlefs  ihey  will  think  themfelves  wifer  than  their  great  Mafler.  And  'tis 
very  evident  that  thofe  who  fay  this  Doctrine  is  a  Stranger  in  the  Scripture,  are 
themfelves  Strangers  to  the  Scripture.  And  vl^hercas''tis  propounded  as  a  Motive 
to  excite  Christ's  Follov^^ers  unto  pr<7^?V(?/ Godlinefs,  as  i^t  doth  in  a  very  par- 
ticular Manner,  Col.  3.  12.  it  is  hiofl  evident  that  it  is  as  plainly  revealed,  and 
as  eafily  to  be  perceived  to  be  the  Do6lrine  of  Christ, as  thofe  pra6lical  Points 
it  is  defigned  to  promote,  and  that  there  is  that  in  it  as  very  naturally  and  aptly^ 
produceth  a  poiuerful  Motive  to  that  End,  and  therefore  may  not  be  omitted  in! 
our  Miniflrations,  any  more  than  thofe  pra<£tiGal  Points  to  whicli  it  is  injoined  as' 
a  Motive  to  inforce.  So  that  it  is  far  enough  from  beingan  obfcurg  Thing  or 
Matter  oi  dry  Speculation,  that  it  is  but  of  little  or  no  Service  to  be  known,  as 
fume  are' wont  diminutively  to  fpeak,  in  order  to  leffen  M^n's  Efteem'  of  all 
do6lrinal  Articles  whatlbever,  without  Diftintftion  or  Exception,  whereby  to  pave 
the  Way  for  a  meer  natural  KcWgion,  and  -^  Medley- Community  in  the  CJiurchejl  6f- 
Christ, of  Light  h  Darknefs  together.  Obferve  ;  the  Queflion  here  is  not, Whe- 
ther the  grand  Article  of  Election  treated  of  appears  to  be  of  a  more  myfterious" 
Nature,  attended  with  more  Difficulties  to  our  weak  Apprehenfions,  than  thofe 
pra61:ical  Duties  to  which  it  is  enjoined  as  a  Moti'^e  to  enforce  ?  but  whether  as 
to  the  Matter  of  FaSi,  it  be  as  really  and  evidently  declared  to  be  Part  of  the 
Counfel  of  GOD,  as  thofe  faid  practical  Points  are?  Moreover  the  Qiicflioij 
in  Regard  of  the  miniflerial  Duty  fpoken  of  in  preaching,  up  this  Docftrine,  \k 
not,  Whether  it  ought  to  be  performed  ini  ^  prudent  Manner?  Yov  that  none 
^difputes  ;  But  whether  upon  any  ipecious  Pietences  whatever,  it  be  a  Point  of 
Prudence,  and  gopd  Condu6t  in  the  Preacher  wAi?//)'  to  omit  the  Preaching  of  it,t 
which  vvith  fo  clear  an  Evidence  appears  to  he  Part  of  the  Counfel  of  GOD  P 

But  Secondly,  I  infer.  How  much   our  mighty  Reafoners  are  out  in   their 

\  Logick,  who  becaufe  they  find  the  Scriptures  in  diverfe  Places  fpeik  of  a  national 

\EIe£tion,  or  Ele(5lion   to  an  Office^  and  fuch  like,  do  thence /^?-aw//v  conclude 

that  thqre  is  not  any  fuch  Thing  as  an  ajkj'olate  perfonal  Eledion  uiicoSalvation  y 


Of  Predestination  ani  ELECTiotjr.  91 

juft  as  if  becaufe  the  Scriptures  do  declare  the  one^  it  therefore  follows  they  di 
not  declare  the  other  :  This  is  fome  oi  \k\€\x  fine  Reafoti'ing^  which  is  fcarce  re^ 
QOx\c\\&zh\^X.o  common  Set! fe.  But  let  them  read  again  thefe  Texts,  "  GOD 
hath  chofen  us  in  Christ  before  the  Foundation  of  the  World,  ^c."  Where 
obferve  St.  Paul  reckons  hfmfelf  in  the  Number ;  and  was  not  he  a  particttlar 
■Perfon  ?  And  again,  "  GOD  hath  from  the  Beginning  chofen  you  unto  Salva- 
tion," dffc  And  <'  as  many  as  were  ordained  unto  eternal  Life  believed"  ;  and 
«'  I  endure  all  Things  for  the  Eled's  Sake,  that  they  alfo  may  obtain  Salvation 
which  is  in  Christ  Jesus,  v^ith  eternal  Glory  ;"  and  the  reft  of  thofe  plain 
Texts  before  cited  ;  and  then  let  them  tell  me,  if  by  fucbp/ain  Expreffions  fuch 
an  Election  as  I  argue  for  be  not  intended,  what  other  or  fuller  Terms  they  could 
find  whereby  to  exprefs  fuch  an  Ele<5lion,  if  they  will  but  allow  themfelves  the 
Liberty  only  to  fuppofe  fuch  a  Thing.  In  (hort,  all  the  Artillery  they  difcharge 
againft  this  fir ?}i  and  /?«Z'/^  Truth,  do  no  more  weaken  its  Standing,  than  (o  many 
Snow-Balls^  which  break  with  their  own  Force  againft  the  Wall  they  ftrike.  *'For 
the  Foundation  of  GOD  ftandsy«;v,  having  this  Seal,  The  LORD  knoweth  them 
that  are  his,"  * 

'  Inference  the  Third.  Hence  alfo  falls  to  the  Ground  that  Objeilion  which 
chargeth  our  Dodrine  with  making  GOD  a  Refpe^er  of  Perfons.  GOD  doth 
indeed  by  his  A£l  of  Ele6lion  refped  Perfons,  as  that  Word  dznotzs  fingular  Love 
and  Favour,  but  not  as  it  denotes  an  Adl  of  Injujiice  ;  for  GOD  doth  not  aiSl  in 
this  Matter  as  a  Jwlgc^  but  as  zfree  EleSior,  who  may  do  what  he  will  with  his- 
own.  This  Objedion  fuppofeth  GOD  to  be  under  an  indifpenfahle  Obligation  to 
ele£l  Men.  If  otherwife,  why  do  they  talk  of  our  rendring  him  unjujl  by  his/r^<f 
Ele6tion  of  [ome  and  nbt  others.  Hence  then  it  lies  upon  the  Ob]e£lors  to  prove 
that  GOD  is  under  an  Obligation  of  Right  and  Juftice  to  ele6l  all  the  fallen  Sons 
of  Men  unto  Salvation.  Therefore  until  they  can  produce  divine  Authority  for 
the  Proof  of  it,  their  Objection  muft  ftand  branded  with  noify  Declamation  inftead 
<5f  fouy%d  Argument.  In  ftiort,  nqt  we  but  our  Objectors  render  GOD  to  be  a  Re- 
fpecter  of  Perfons  iii  their  own  Senfe  of  the  Words,  in  that  they  will  have  it  that 
he  elects  Men  for  the  Sake  of  their  being  rich  and  increafed  in  Goods,  their  felf- 
dificring  ^la/itiesy  by  JVorks  of  Righteoufnefs  which  they  have  done  ;  while  others 
muft  be  left  out  of  GOD's  Election  that  are  poor  and  helplefs  in  thefe  mighty 
£)oings,  being  mifcrable,  and  wretched,  and  poor,  and  blind,  and  naked.  Ac- 
cording to  them  he  that  comes  decked  in  his  own-Plumes  ihall  be  accepted  and 
elefted,  while  the  poor  Publican  cloathed  in  filthy  Garments  ftands  reje6ied  until 
he  can  come  in  another  and  better  Condition.  So  that  the  Objection,  iflduly 
weighed,  brought  againft  our  Do£trine,  doth  fairly  ichounA  upon  their  own  ^ 
mifapplying  that  Text  which  they  here  commonly  prefs  into  their  Service,  ASfs 
10.  34.  which  if  duly  weighed,  anfwerable  to  its  due  Scope  and  Tendency,  doth 
manifettly  make/ar,  not  againfi  our  Doflrine  ;  where  Peter  aJmiieth  the  Grace 
of  GOD  beftowfed  on  the  poor  Gentiles,  who  are  there  diftiriguifhed  from  the 
JeiOifl)  Nation,  who  in  Ages  puft  had  been  diftinguifhed  by  many  glorious  Pri- 
vileges aiid  Advantages  from  the  Gentile  Nations  j  whereas  now  the  Cafe  wag ' 

altered. 


g2  Of  Predestination  fl»^  Election. 

altered,  the  Partition-Wall  being  taken  down,  and  the  Genit^is  become  Fcllowy 
Heirs  with  them  of  the  fame  Glory  ;  To  that  henceforth  the  Apoftles  knew  no 
M^n  after  the  Flefh,  the  Jews  now  had  no  Advantage  over  others,  there  is  now 
no  more  Refpedl  had  to  that  Nation  more  than  others  ;  which  St.  Peter  being 
made  to  underftand  b)  the  Vifion  mentioned  Ver.  ii.  he  comes  in  Ver.  34.  307 
cordingly  to  fay,  "  Of  a  Truth  I  perceive  that  C;OD  is  no  Refpt'£ter  of  Ferfons, 
but  in  every  Nation  he  that  feareth  him  and  worketh  Righteoufnefs  is  accepted 
of  him."  Now  the  Otje6tion  form'd  againft  us  from  this  Text  is  founded  on  a 
Suppofition  that  this  fearing  of  GOD  and  working  Righteoufnefs  is  the  proper 
EfFeiSts  of  z  f elf-deter  mining  -free-will  Power  in  Men  as  the  Ground  or  Can fe  of 
their  Acceptance  with  him  ;  whereas  the  Scriptures  as  we  have  feen,  utterly 
difclaim  all  Works  of  Righteoufnefs  which  Men  have  done,  as  the  Ground  of 
their  Acceptance  wirh  GOD,  placing  it  upon  a  quite  different  Foundation  :  So 
that  the  fearing  GOD  and  working  Righteoufnefs  here  fpoken  off  is  to  be  under- 
ft(  od  only  as  the  holy  Marks  and  CharaSfers  of  thofe  that  are  accepted  of  GOD 
through  Christ,  in  whom  they  were  chofen  that  they  JJjould  become  holy  aad 
righteous,  let  them  be  of  what  ISIation  foevtr^   whether  fevjs  or  Gentiles. 

Inference  4.  How  unjufl  are  all  our  Opponents  Cavils  and  Exceptions  againft 
a  holy  Dodlrine  which  the  Holy  Ghoft  teacheth  :  And  how  evil  a  Thing  is  it  to 
afperfe  a  DoiStrine  as  devilijh  and  licentious^  which  hath  the  ever-hleffed  GOD  for 
its  Author?  And  that  is  fo  far  from  difannulling,  as  that  it  ejlahlijheth  Faith  and 
good  Works ;  alfo  our  due  Regard  to  all  thofe  Means  in  and  by  which  GOD 
according  to  his  Appointment  doth  ordinarily  work,  and  increafe  Faith  and  Holi- 
nefs,  particularly  the  Preaching  of  the  Gofpel,  out  of  which  the  Faith  of  GOD's 
ElecS  doth  come.  Rom.  10.  17.  So  that  that  Objection  is  of  no  Force  that  is 
taken  from  the  general  minifterial  Calls,  Exhortations  and  Commands.  For 
(i.)  The  minifterial  Call  cannot  poilibly  intend  every  individual  Man  in  the 
World,  feeing  the  greatejl  Part  of  it  lies  in  Darknefs^  deftitute  of  a  Gofpel  Mi- 
niftry  j  it  not  being  GOD's  Pleafure  to  fend  the  Light  of  the  Gofpel  unto  them, 
but  he  fufFers  them  to  walk  in  their  own  Ways.  And  if  they  have  no 
Gofpel  Ml)  iftry,  how  can  it  in  any  good  Senfe  be  faid,  that  the  Gofpel-Com- 
mandsand  Exhortations  are  given  to  all  Men  without  Exception  f  Can  Christ's 
Minifters  call  on  them  to  whom  they  are  not  fent  ?  Or  can  they  hear  without 
a  Preacher  ?  (as  St.  Paul  nervoufly  argues)  And  how  fhall  he  preach  to  thent 
except  he  be  fent  ?  namely,  by  the  great  Governour  of  the  World.  Rom.  10.14., 
(2,)  As  to  thofe  Nations  that  enjoy  a  Gofpel  Miniftry,  the  Minifter  a6ts  xery' 
confiftently  with  the  Doctrine  of  Particular  Ele^ion,  becaufe  (/r/?)  for  any 
Thing  that  he  knows  to  the  contrary,  ail  his  Auoitors  may  belong  to  the  Elec- 
tion of  Grace,  and  it  is  what  he  is  willing  to  hope.  Secondly,  ft  muft  be  noted, 
I  That  the  Dcfign  of  Preaching  the  Gofpel  is  for  the  effectual  Calling  and  In- 
gathering of  GOD's  Eled  out  of  the  Rubbifh  of  the  World,  even  as  a  Builder 
out  ot  a  Hrep  of  Stones  gathereth  fome  as  he  pleafeth.  Tit.  i.  i.  *'  PatilzSer-/ 
vant  of  GOD  and  an  Apoftle  of  Jesus  Christ,  accordina;  to  the  Faith  of' 
GOD's  Eled,  and  the  Truth  which  is  after  Godlinefs."     Which  Words  do 

import 


Of  Predestination  and  Election.  ^^ 

import  Ills  being  fettled  in  that  Office  in  order  for  the  bringing  of  the  Ele£l  td 
Faiih  and  Godlinefs,  to  the  which  they  were  chofen  in  Christ  and  ordained 
before  the  World  began,  as  it  follows,  Ver.  2.  "  In  Hopps  of  eteroal  Life» 
which  GOD  that  cannot  lie,  hath  promifed  (namely  to  Christ  their  eled 
covenanting  Head)  before  the  World  began.  But  hath  in  due  Times  manifefted 
bis  Word  (namely,  this  his  Word  of  Promife)  through  Preaching,  which  is  con\- 
mitted  unto  me  according  to  the  Commandment  of  GOD  our  Saviour":  Who 
fentout  his  Servants  to  invite  firft  the  Jews  and  then  the  Gentiles  to  the  Dinner 
and  great  Supper  that  was  provided,  fome  of  whom  only  came,  beina  the  Eledt 
of  GOD,  the  others  refufed,  and  fo  were  juftly  culpable  and  defervino-  of  Punifh- 
ment,  feeing  this  Refufal  was  the  free  Aa  of  their  corrupt  Wills  ;  however  our 
Lord  afcends  to  the  firjl  Caufe  and  Mover  of  all  GOD's  Differences  amongft 
Jbhc  Sons  of  Men,  and  fays,  "  Many  are  called,  but  few  are  chofen,"  Aht.  22. 
24.  Chap.  20.  14,  15,  16.  Now  anfwerable  to  this  Account  of  Things,  we 
fhall  find  the  great  Apoftle's  Proceedure  when  he  preached  the  Gofpel  ditAntioch 
to  a  vafl  Multitude  both  oi  Jews  and  Gentiles^  to  the  formir  frji  of  all,  and  to 
all  of  ih^m  without  Exception  ;  fome  of  whom  afterwards  appeared  to  he  mn~ 
f/f^  Rerfoha,  who  .  inftcad  of  embracing  the  Gofpel- MefTage  contradided  and 
blafphcnaed,  1  while  many  others  of  the  very  fame  Auditory  did  with  great  Joy 
and  Gladnefs  embrace  the  Gofpel  of  Salvation  by  Faith  in  Christ  Jesus,,  who 
thence  appeared  to  be  of  the  Number  of  GOD's  ElciS,  ordained  to  Faith  and 
Life  Eternal,  as  it  follows  Ver.  48.  "  And  as  many  as  were  ordained  to  eternal 
Life  believed."  ^  From  whence  'tis  evident  that  thofe  who  believed  were  GOD's 
Ele6t,  ordained  to  Faith  arid  eternal  Life,  the  others  not ;  which  Difference  the 
Apoftle  not  knowing  antecedent  to  his  Preaching  to  them,  did  accordingly  preach 
the  Word  unto  ^// of  them  without  Exceptions  yea,  'tis  no  lefs  evident  that  it 
was  the  Will  of  GOD,  who  perfedly  knew  the  Difference  before,  that  it  fhould 
be  fo.  It  is  his  Will  and  Pleafure  that  many  be  called,  to  wit,  Minifterially, 
altho'  but  fevv  are  chofen.  The  Fati  is  undeniable,  how  irreconcileable  foever 
(in  the  Apprehenfion  of  carnal  Objedors)  this  his  Proceedure  may  be  with  the 
Do£trine  of  his  Sincerity  and  Equity  :  Who- himfelf  knows  how  to  make  a  per- 
fe£i  Reconciliation  in  this  Matter,  in  which  we  are  taught  to  refl  fatisfied.  As 
he  chofe  whom  he  willed  to  Salvation,  being  under  Obligation  to  none  ;  fo  he 
taketh  what  Meafures  he  pleafeth  for  the  In-gathering  of  his  Ele6l  out  of  the 
Rubbifh  of  an  apoftate  World  ;  and  who  dare  fay  unto  him.  What  doefl  thou  ? 
Or  why  adleft  thou  thus  ?  Who  dare,  by  objedting,  pretend  to  inflrudt  him 
and  teach  him  Knowledge  ?  as  all  Cavillers  do  interpretatively.  Moreover,  it  is 
very  obfervable  that  the  fame  infpired  Writings  that  in  the  13th  of  the  ji£is  in- 
form us,  that  thofe  unbelieving  blafpheming  Jews  were  non-eledl  Perfons,  do 
alfo  declare  tliat  thofe  very  Men  were  neverthelefs  juftly  obnoxious  to  the  divine 
Difpleafure  for  their  Unbelief  and  blafpheming  Clamour,  bccaufe  herein  they 
a6led  not  by  a  Force  upon  their  Wills,  but  2&free  Agents,  with  a  full  Exertion  of 
their  wicked  Wills  ;  as  in  the  Cafe  of  Christ's  Betrayers  and  Murderers,  who 
■with  wicked  and  guilty  Hands  (lew  the  Prince  of  Life,  who  was  delivered  to 
Death  by  the  determinate  Counfel  and  Foreknowledge  of  GOD.     Hence,  we 

find 


54  0/ Predestination  /JK^  Election. 

final  that  St.Paul  &  Barmbas  reiprefents  them  as  guiltyCriminals  for  theirUnbelief 
and  blafphemous  putting  away  the  Gofpel  from  them,  yea  as  y>^-condemned. 
For  fay. they  unto  thefe  wicked  Men,   Ver.  46.    *'  It  was  neceflary  that  the 
Word  of  GOD  fhould  firft  have  been  fpoken  to  you  ;  but  feeing  ye  put  it  fr©m 
you  and  judge  your  felves  (ma'rk)  and  ju^ge  your  J  elves  unv/orthy   of  everlafting 
Lite  ;  Lo  !   we  turn  to  the  Gentiles  :    For  fo  hath   the  Lord  commanded  us, 
faying,   I  have  fet  thee  to  be  a  Light  of  the  Gentiles^   that  thou  fhouldft  be  for 
Salvation  to  the  Ends  of  the  Earth.     And  when  the  Gentiles  heard  this  they  were 
glad,  and  glorified  the  Word  of  the  Lord  :  And  as  many  as  were  ordained  unto 
eternal  Life  believed."     Thus  we  fee  that  according  to  thtW  ill  of  GOD  it  was 
neiejpiry  that  the  Word  fhould  be  preached  unto  them  all,  whether  Elt£f  or  hlon^ 
eleii  that  came  intermixed  together ;  and  thus  by  the   fame  Rule   'tis  jiiil  ne- 
ceffary  that  this  (hould  be  done,  both  that  the  Elcdt  may  be  favingly  converted 
and   brought  Home  unto  GOD,  and  that  the  others  may  be  left  without  Excufe, 
who  with  the  greateji  Freedom  of  Will  did  in  a  furious,  blafpheming,  contradidt" 
ing  Manner,  reje6t  ahd  put  away  the  Gofnel  from  them.     Thus  are  their  Mouths 
ftopped,  out  of  which  GOD  will  judge  them.     When  he  fl^all  come  to  pafs  his 
righteous  Sentence  of  Condemnation  upon  them,  they  (hall  then  flandy^"^- con- 
demned, having  by  their  wilful  and  wicked  putting  away  the  Gofpel  from  them 
judged  themfelves  unworthy  of  everlafting  Life:  Notvvithftafjding  that  they  are 
fo  evidently  diftinguifhed  as  non-ele(^  Perfons,  from  thofe  that  being  ordained  to 
eternal  Life  believed.     It  was  not  their  Non-ele£iion  but  their  not  believing  the 
Gofpel  delivered  whh  fo  clear  an  Evidence,  that  brought  them  under  Condemna- 
tion,    **  If  I  had  not  come  (faith  Christ  of  the  unbelieving  Pharifees)  and  fpo- 
ken unto  them,  they  had  not  had  Sin  ;'  but  now  they  have  no  Cloke  for  their 
Sin,"  Joh.   15.   22.      *'  Ye  will  not  come  unto  me  that  you  might  have  Life,** 
"Joh.  6.  40.     The  primary  End  of  GOD's  fending  the  Gofpel  to  a  People  is 
the  In-gathering  the  £'/^^  amongft  them,  and  fitting  them  as  Stones  to  belaid 
in  his  fpiritual  Building  here,  and  to  become  fit  Pillars  in  GOD's  Temple  above 
hereafter.     Hence  when  we  read  of  the  Succefs  of  the  Gofpel  in  its  firft  Setting-, 
out  after  Christ's  Afcenfion,  we  read  of  fuch  and  fuch  converted  and  brougKc 
into  his  Church,   with  this  clofing  Account  thereof,    "   And  the  Lord  added 
(mark)  the  LORD  added  to  the  Church   (namely   by  the  Apoftle's  Miniftry) 
daily  fuch  as  fhould  befaved^"  or  fuch  as  he  had  determined  to  fave  ;  which  were 
his  chofen  People,  ^/^x  2.  39,   iffc.  and  which  agrees  with  that,  j^fls  13.  48. 
*'   And  as  many  as  were  ordained  to  eternal  Life  believed;'-   while  others  re- 
mained Unbelievers,  contradicting  and  blafpheming;  as  is  the  Cafe  at  this  very 
Day.     For  we  (hall  find  even  now  tlie  faine  Events  attend  our   Miniftrations. 
In  hearing  one  and  the  fame  Sermon   it  fometimes  happens  that  thofe  Gofpel- 
Declarations  which  become  the  very  Joy  of  fome  of  the  Hearers  Souls,  fhall 
be  as  much  difrelifhed  b/tothers,  fo  as  to  raifc  their  Indignation.      However,  as 
the  Work  is  the  Lord's,  fo  /eternal  Thanks  be  to  his  Namej  it  goes  on  and 
profpers;   it  cannot  be  made  V^oid,  No,  not  by  the  very  Gates  of  Hell  :  But. 
fliall  (maugreall  Oppofition)  profper  in  the  Thing  whereunto  GOD  hath  or- 
dained it,  Vtfw/V,  The  eiFe<auai  Calling  and  In-gathering  of  his  £le6t,  the  Lord 


Of  Predestination  and  Election.  95 

(that  all-prcoerfnl  Agent)  cloth  continually  add  unto  his  Church  fiich  as  fhall  be 
faved.      It  comes  to  pais  that  as  many  as  were  ordained  to  eternal  Life  Ao  ejadly 
receive  the  Word  and  believe  with  the  Faith  of  GOD's  Elect,  while  other's  re- 
main CJubelicvcrs,  and  with  Indignation  put  the  Word  of  the  Gofpel  away  from 
them,  and  {o  judge  themfelves  unworthy  of  everlafting  Life.     Hence  i(Uy,  Under 
a  fecondary  and  r^wi^/i?  Confideration,  'tis  necejjary  the  Word  fiiould  be  preached 
to  all  where  it  comes,  that  Reprobates  may  be  without  Excufe.      Thus  then  the 
Facts  are  evident,  thus  and  thus  hath  GOD  determined,    and  thus  and  thus  hath 
GOD  commanded.     So  that  how  difficult  foever  it  may  be  to  reconcile  pm-ticular 
Determinations  with  general  Declarations  and  Exhortations ;   yet  that  in  Fa.^  ther« 
are  fuch  Things  the  divine  Oracles  do  declare  :   Which  ought  to  fatisfy  us,   and 
check  all  prefumptuous  and  over-bold  Inquiries  about  the  Matter,   while  with  the  . 
greateft  Humility  and  Admiration  we  devoutly  cry  out  with  the  great  Apoftle, 
"  O  !   the  Depth  of  the  Riches  both  of  the  Wifdom  and  Knov/ledge  of  GOD  ! 
How  unfearchable  are  his  Judgments,  and  his  Ways  paft  finding  out  !      For  who 
hath  known  the  Mind  of  the  Lord,  or  being  his  Counfellor  hiuh  taught  him 
Knowledge  I     Or  who  hath  given  to  him,  ajid  it  fl:iall  be  recompenced  to  him 
again  !      For  of  him, and  through  him,  and  to  him  are  all  Things,    to  whom  be 
Glory  for  ever  Amen.  —  They  that  will  be  fatisfied  with  this  Account  of  Things, 
let  them  be  fatisfied  ;  but  they  that  will  not  are  like  to  go  v/ithout  Satisfaction. 
Only  I  will  add.  That  howfoever  preaching  the  Word  to  the  Non-elect  dotii  not 
illue  in  their  faving  Converfton,  yet  it  is  not  without  its  Ufe  in  fonie  Refpedts, 
feeing  it  oftentimes   produceth  in  them  an  internal  Reformation  of   Manners, 
bridling  in  their  Corruptions  from  breaking  forth   like  a  mighty  Torrent  into 
greater  Degrees  of  Sinning  ;  whence  their  Condemnation  becomes  lefs  than  \ 
otherwife  it  would  be  ;    and  whereby   they  become  iefs  pernicious,   and    more 
uleful  in  the  Commonwealth  where  they  dwell.     A  Lion  chain'd,  tho'  retaining 
its  Lion-like  Nature,  is   thereby  held  in  from  doing  much  Mifchief.     If  thefe 
Dogs  and     Swine     (  as   St.  Feter    calls   them )    do     (till    retain    their   Nature, 
as   he  fliews    ;    yet    if    through   the   notional    Knowledge    of    our    Lord   and 
Saviour  Jesus  Christ,  that  comes  by  the  Word  preached,  they  become  exter- 
nally reformed,  efcaping  the  Pollutions  that  are  in  the  VYorld  through  Luft,  for  a 
While,  this  is  not  without  its  Ufefulnefs  to  the  Commonwealth  as  long  as  it  lafts, 
howfoever  it  afterwards  happens  to  them  according  to  the  true  Proverb,   "  The 
Dog  is  turned  to  his  own  Vomit  again,  and  the  Sow  that  was  wafhed  to  her 
wallowing   in   the  Mire,"   2  Pet.   1.   20,   21,   22.      A  particular   Initance  of 
which  we  have  in  Sitnon  Magus^  Ads  8.     In  (hort,  our  Lord  fitly  compares 
the  Difpenfation   of  the  Gofpel  to  a  Net  caft  into  the  Sea,   which  gathered  of 
every  Kind,  which  when  it  was  full  they  drew  to  the  Sh(->re,  and  fat  down  and 
gathered  the   Good   into  V^efiels,   but  call   the  Bad   aw.iy.   Mat.    13.  47,  48. 
And  we  find  that  the  Sower,  vi-z.  the  Prracher  of  the  Word  fows  his  Seed  upsm 
all  Sorts  of  Ground  ,  altho'  one  of  them  only  is  gooJ.      Moreover,  as  the   Word 
of  Grace  and  Salvation  is  by  the  LORD  appointed  as  a  Means  to  eftect  the 
.End,  it  highly  reftclls  on  his  Sovereignty  and  IVlfdom  for    Men  to  cry  out,   that  ii 
"the  End  be  certain^  what  med  theff.  ?     Whereas  v/e  mult  confider  them  wifely 

O  adapted 


g6  Of  Predestination  afid  Election. 

adapted  to  their  Ufe  and  End,  anfvverable  to  our  rflfjo/w/ Natures,  confining  of 
diverfe  Branches,  fuch  as  Cautions,  Threatnings,  Prcmifes,  Exhuitaciuiis  and 
Expoitulations,  and  fuch  like.  Hence  fur  any  to  cry  out  gs  fome  are  wont,  If 
I  am  elected  to  be  faved  I  fhall  be  faved,  altho'  I  ufe  no  JVIeans,  jea,  altho*  I 
live  never  fo  vvickediy  ;  is  to  argue  very  faoUfnly  and  trnfcripttirally y  by  feeking  tQ 
fut  afunder  what  the  alwife  GOD  hath  injcpercibly  joitieu  together  ;  and  is  aii  Jix- 
peftation  of  attaining.  Salvation  in  a  perverfe  'W-aj,  contrary  to  GOD's  decreed 
and  revealed  Way  oF  Salvation  :  So  that  if  fuch  Obje6turs  fhould  act  anfwerable 
fo  their  Random  and  extravagant  Talk,  they  will  meet  with  a  wi  fi.:l  Difappoint- 
jnent,  becaufe  without  Holinefs  no  Man  Ihall  fee  the  Lord.  To  both  which 
the  Elefh  v/ere  chofen,  the  former  in  order  to  the  latter.  Such  arguing  diicovers 
more  Folly  than  it  fick  Hezekiah  fliould  have  faid.  Well  !  Seeing  CtOD  hath 
determined  that  \  fhall  rife  off  this  Bed  of  Sicknefs,and  live  fiiteen  Years  longer, 
I  f>e  no  Need  of  ufing  the  Plaifter  of  Figs,  nur  indeed  of  eating  and  drinking  j 
GOD's  Determinat'ions  fnall  certainly  be  accoinplifhed  altho'  I  ufe  neither  Food 
nor  Phyfick.  But  here  obferve  again,  That  ht)v/<ocver  it  was  impoflible  for  the 
Enemies  of  the  bieheJ  Jesus  to  take  away  his  Life  before  his  Hour  was  come, 
yet  when  Herod  (ou^M  his  Life,  Jofeph  by  a  fpecial  Direction  fr^  m  Htaveri; 
WffS  ordered  to  flee  into  Egypt  v/ith  him  and  his  Mother,  as  a  Means  of  hjs  Safety. 
And  after  our  Lord  came  to  the  State  of  Manhood,  we  find  how  often  he  ufed 
prudent  Meafures  to  fhun  Danger  when  Men  fought  his  Life,  altho'  he  declared 
that  his  Life  could  not  be  taken  away  before  his  Hour  was  come.  Do  not  all 
run  in  a  Race,  tho'  but  one  obtains  the  Prize  ?  And  did  not  Paul,  who  attained 
to  a  full  AfTurance  of  obtaining  it,  prefs  forward  in  order  to  the  adual  obtaining 
of  it  ?  Yea,  doth  not  our  Lord  exhort  them  that  would  obtain  eternal  Life 
to  labour  after  it,  altho'  at  the  fame  Time  he  has  afTuredly  declared  that  he  will 
give  eternal  Life  to  his  Sheep,  who  fhal'  never  perifh.  We  are  alfo  told  that 
there  remains  a  Reft  for  the  People  of  GOD,  an  incorruptible  Inheritance  re- 
ferved  in  Heaven  for  them  ;  yea,  and  that  they  fhall  be  kept  by  the  Power  of 
GOD  through  Faith  to  the  adual  Enjoyment  of  it  ?  And  are  the)  not  at  the 
fame  Time  exhorted  to  labour  to  enter  into  that  Rtft,  to  gird  up  their  Loins  to 
their  Mafter's  Work,  to  be  fober  and  hope  to  the  End  for  the  Grace  that  fhall 
be  brought  unto  them  2t  the  Appearance  of  Jesus  Christ.  Heb.  4.  11.—- 
1  Pet.  I.  3,  4,  5,  6,  13.  And  when  objedfing  Men  cry  out  upon  the  Doc- 
trine of  particular  Ekalon,  That  if  I  am  eleded  to  Salvation  I  need  not  ftrive 
to  attain  it  ;  if  not  eleded  'tis  to  no  Purpofe  to  ftrive  after  it :  I  fay,  when  they 
thus  cry  out,  do  they  not  manifeflly  fpeak  contradidorily  to  what  our  Lord  faid 
when  being  afked,  ''  Lord  are  there  few  that  be  faved  ?"  He  anfwered,  "  Strive 
to  enter  into  the  ftrait  Gate,  for  many  I  fay  unto  you,  fliall  feek  to  enter  m  and 
fliall  not  be  able,"  Luk.  13.  23,  24.  Where  our  Lord  makes  the  Confide- 
ration  of  the  Fewnefs  of  the  Saved  an  Argument  wherefore  Men  fiiould  ftrive  to 
enter  in.  If  indeed  we  maintained  an  abfolute  Eledtion  to  the  End,  without  any 
Mention  of  Faith,  Holinefs,  and  the  Means  of  Grace  as  nccefTary  Mediums  be- 
tween Eiedion  and  Salvation,  and  a6fed  accordingly,  then  there  would  be  jufl 
Grounds  for  our  Opponents  to  objea  as  they^o  i  but  as  it  is  otherwife,  they 

have 


0/ Predestination  attd  Election.  ^y 

have  none  at  all.  Efpecially  if  to  this  it  be  confidered,  that  however  feme  pro- 
phone  Perfons  have  abufed  thefe  holy  Do(5trines  (as  indeed  what  one  good  Doc- 
trine or  Ordinance  hath  efcaped  Abufej  yet  the  Generality  of  fuch  as  defend  them 
have  by  their  holy  Living  given  fufficient  Proof  of  the  holy  Influence  thofe  Doc- 
trines have  had  upon  them  :  The  diftinguilQiing  Love  of  GOD  inCuRisT  Jesus 
conftraining  them  no  longer  to  live  unto  thcmfelves,  but  unto  him  who  of  his 
fovcreign  Grace  and  Pleafure  had  feperated  them  from  the  common  corrupted 
Mafs  of  Mankind,  as  Veffels  of  Mercy,  making  known  to  them  the  Riches  of 
his  Glory,  fet  apart  to  eternal  Glory  and  Honour.  They  are  taught  wifely  to 
confider  that  as  GOD  chofe  them  unto  Holinefs  in  order  to  make  them  meet 
for  rfje  Enjoyment  of  this  Happinefs ;  fo  they  have  no  other  Way  to  make  their 
Calling  and  Election  fure,  (or  in  other  Words)  to  evidence  the  Certainty  of 
their  being  of  the  Number  of  GOD's  Ele(5l  and  called  Ones,  but  by  the  Study 
and  Pra<Slice  of  Holinefs  both  in  Heart  and  Life  ;  ufing  all  Diligence  in  adding 
one  divine  Vertue  to  another,  as  St.  Peter  exhorts  to  that  very  End  and  Purpofe, 
2  Pet.  I.  5.  Eor  it  is  not  to  be  thought  that  by  his  Exhortation  there  to  elcdl 
Belieyers  to  ufe  all  Diligence  to  make  their  Calling  and  Election  fure,  he  there- 
by implied  that  their  Election  or  being  chofen  of  GOD  was  a  Thing  altogether 
tottering  and  uncertain  ;  y,et  depending  upon  fomething  to  be  done  by  them  to 
make  it  fure,  thereby  moving  GOD  to  eledl  them  :  Becaufe  all  that  are  Believers 
in  Time  as  thefe  were,  by  obtaining  like  precious  Faith  with  the  Apoftles,  were 
elected  in  Christ  before  the  Foundation  of  the  World,  and  ordained  unto  eter- 
nal Life.  Called,  not  according  to  their  W^orks,  but  according  to  GOD's  own 
Purpofe  and  Grace  which  was  given  them  in  Christ  Jesus  (of  no  luVv'er  Date 
if  you  will  believe  the  Scriptures  than)  before  the  World  began,  2  Tim.  i.  g. 
The  Apoftle  Peter  wifely  confidering  the  great  Advantages  of  their  arriving  ta 
a  full  Allurance  of  their  Intereft  in  this  Salvation,  he  exhorts  them  to  Diligence 
in  holy  Living,  that  thereby  it  might  furely  appear,  or  that  they  might  be  weH 
aiTured  of  their  Intereft  in  GOD's  Calling  and  Election.  Chofen  and  called 
with  a  holy  Calling  unto  Holinefs  here,  in  order  to  eternal  Happinefs  hereafter. 
And  accordingly  a/Jis,  "  For  if  ye  do  thefe  Things  ye  fhall  never  fall  ";  namely, 
totally  and  finally,  but  be  eternally  faved  ;  this  being  a  Means  leading  to  and  fit-" 
ting  for  the  End.  Yea  hereby  it  is  that  Believers  come  to  enjoy  Heaven  upon 
Earth,  by  Faith  beholding  as  it  were  the  Gates  of  Heaven  opened  unto  them 
before-hand,  difcerning  their  Intereft  therein  ;  fuch  is  she  -Benefit  of  the  Grace 
of  AfTurance,  as  it  follows,  "  For  fo  an  Entrance  ihall  be  abundantly  admi- 
niftred  unto  you  into  the  everlafting  Kingdom  of  our  Lord  and  Saviour  Jesus 
Christ.  (Mark)  the  Apofile  doth  not  fay.  If  ye  do  thefe  Things  ye  ihall  be 
^ledted,  as  the  Words  mull  have  run  according  to  the  Arminian  Notion  of  Elec- 
tion in  this  Place:  For  they  were  eki^ted  even  before  the  Foundation  of  the 
World  ;  and  we  have  before  fhewn  that  good  Works  are  not  the  7noving  Caufe 
but  xS^cproper  Effc£ls  oiYXGQiion:  Whence  it  highly  becomes  us  by  our  Dili- 
gence in  Purfuit  of  Holinefs  and  good  Works,  to  make  it  out  as  a  Thing  fure  and 
evident  that  we  are  of  the  Number  of  GOD's  Ele(a  and  Called,  and  thence 
wi^  holy  Joy  to  look  forward,  viewing  a  happy  Entrance  into  a  glorified  State 

02  ia 


98  0/ Predestinatioi^  fl«^  Election. 

in  the  everlafting  Kingdom  of  our  L^rd  and  Saviour  Jesus  Christ,  anfwer- 
able  to  the  golden  Chain  of  Salvation,  and  the  proper  Conne6tion  and  Order  of 
every  Link  thereof,  as  St.  Paul  hath  fliewn,  Rom.  8.  29,  30.  "  Whom  he 
predeftinated,them  he  alfo  called,  and  whom  he  called, them  he  alfo  juftified,  and 
whom  he  juftificd,  them  he  alfo  glorified."  So  that  as  our  holy  and  efFectuai 
Calling  is  a  iniddle  Link  of  this  Chain,  we  by  making  out  ihh.,  ^o  make  out  our 
Election  thereunto,  and  our  Glorification  that  follows  thereupon  to  be  fur e.,  even 
in  our  own  comfortable  and  in  others  charitable  Apprehenfion.  I  obferve  further, 
that  thofe  St.  Peter  wrote  unto  were  a  Set  o'i particular  Perfons,  u'ho,  as  he  fays, 
*'  had  obtained  like  preciousFaith  with  us,"  i.e.  theApoitles, and  were  ^T^^rj  o«^ 
to  ufe  Diligence  to  make  fiire  each  one  their  own  not  another's  Calling  and 
ElciStion.  It  is  not  therefore  a  national  or  Church  Election,  but  a  perfonal  one 
which  St.  Peter  here  intends  :  Which  fpoils  Dr.  IVhitby's  fine  Piece  of  Logick, 
who  having  taken  a  great  deal  of  Pains  to  prove  a  national  Election  out  of  the 
Old  Tcftament  (which  I  believe  no  Body  denies)  thence /^vyz^y//)  infers,  "  That 
"  the  Election  mentione;-;  in  the  New-Teftament  doth  never  denote  that  of  parti- 
*'  cular  Perfom  to  Salvation  :  but  only  of  Churches  and  Nations  to  the  Enjoy- 
<'  ment  of  the  Means  of  Grace,  which  puts  them  into  a  Capacity  of  having  all 
*'  the  Privileges  and  Bleflings  which  GOD  (as  he  fays)  has  promifed  to  his 
"  Church  and  People."  And  here  further  affirms,  *'  That  it  is  only  a  conditi- 
**  onal  Ele6tion  upon  our  Perfcvcrance  in  a  Life  of  Holinefs,  and  to  be  made  fure 
*«  unto  us  by  good  Works,"  But  this  is  ivorfe  and  worfe.  For  here  the  Doc- 
tor not  onlv  makes  GOD's  Eleftion  dependant  on  the  Creature's  felf-difTerencing 
A£ts  of  Faith  and  good  Works,  but  alfo  upon  its  final  Perfcverance  therein  all 
the  Days  of  its  Life.  So  that  hence  GOD's  Election  of  them  is  not  only  ren- 
der'd  precarious  and  uncertain  at  the  befl,  but  alfo  fufpencled  until  they  h^VQ  finijhed 
their  Courfe,  being  either  dying  or  dead.  For  no  Man  can  be  faid  to  perfe\'ere 
in  Faith  and  good  Works  to  the  End  until  he  comes  to  his  End.  And  confe- 
quentlv  there  is  no  knowing  A4en's  Calling  and  Ele6tion,  or  their  Ele(Stion  by 
their  Calling  before  that  Time.  But  how  then  came  St.  Paul  to  fay  to  the  be- 
lieving Theffalonians^  immediately  upon  their  effectual  Calfing  bv  the  Grace  of 
the  Gofpel,  "  Knowing  Brethren  beloved,  your  Election  of  GOD  ?  How  fo  ? 
Why  by  its  proper  Effects  and  Fruits,  according  to  that  Rule,  whom  he  predef- 
tinated  or  elected  to  Salvation,  them  alfo  he  called,"  as  it  follows  here  :  For 
faith  the  Apoftle,  "  Our  Gofpel  came  unto  you,  not  in  Word  only,  but  alfo  in 
Power,  in  the  Holy  Ghoft,  and  in  much  AfTurance,"  i  Thef.  i,  4,  5.  com- 
pared with  what  he  faid  to  the  fame  Perfons,  iThef.  2,  13,  14.  "  We  are 
bound  to  give  Thanks  always  to  GOD  for  you  Brethren,  beloved  of  the  Lord, 
(namely  with  an  e'edting  Love)  becaufe  GOD  hath  from  the  Beginning  chofen 
vou  unto  Salvation  through  San£tification  of  the  Spirit  and  Belief  of  the  Truth: 
Whireunto  he  called  you  by  our  Gofpel  to  the  obtaining  of  the  Glory  of  our 
Lord  Jesus  Christ."  Compare  this  with  Eph.  \.  3,  4.  where  the  fame 
Ap^^ftle  (who  had  not  himfelf,  nor  thofe  he  wrote  unto,  finally  perfevered  as  yet 
in  Holineis  to  the  End  of  their  Lives)  doth  with  great  Joy  and  AHurance  blcfs 
the  God  and  Father  of  our  Lord  Jesus  Christ  for  his  own  and  their  Eledion 

in 


Of  Predestination  and  Election.  99 

fn  Cmrist,  that  they  fliould  be  holy.  Which  EleiStion  he  dofh  not  mention  as 
a  Thing;  yet  to  come^  dependant  on  their  final  i-'erfeverance  in  HoJniefi,  but  as  a 
XhiMo;  already  done^  even  before  the  Foundation  of  the  World,  and  that  in  lime 
thev  ihould  become  holy  and  without  Blame  before  him  in  Love  ;  this  being 
what  thev  were  chofcn  unto^  not  chofen  for.  So  that  their  becoming  holy  and 
perfevering  in  Hjlinefs,  was  fo  far  from  being  the  Ground  and  movvng  Caufe  of 
their  ElciSlion,  as  that  their  Eledion  was  the  Ground  zwA  produSi'ive  Caufe  of  all 
that  which  became  afcertained  thereby.  Hence  it  appears, that  the  Foundation  of 
GOD  m  ele<£ling  them  v:2iS  frm  zndfure,  as  what  needed  not  any  Thing  Ircm 
the  Hand  of  the  Creature  to  make  it  i'o  :  Who  by  all  their  Diligence  in  Works 
of  Righteoufnefs  which  they  can  do,  cannot  influence  GOD's  elefting  A6i:  to 
makeity«/v.  This  is  wholly  founded  upon  i\\e  Jovereign  immutable  JFill  oi GOYi. 
But  then  that  we  may  make  ywr?  ta  our  f elves ^  or  attain  to  a  comfortable  Afl'u- 
rance  of  our  Intereft  in  \}(\\%  fure  Bleffing  of  Election,  our  Diligence  in  progrefllvc 
Holinefs  is  n:ceffary  and  ufeful;  which  is  all  that  can  be  intended  by  the  Exhor- 
tation to  ufc  all  Diligence  in  making  our  Calling  and  Election  fure.  Where 
obferve,  that  when  the  Scriptures,  as  in  this  Place,  mention  what  relates  to  our 
Duty  in  thefe  Matters,  it  puts  our  Calling  before  our  Ele^ion.  Wjiereas  when 
it  fpeaks  of  GOD's  A6ls  herein,  it  puts  our  Ele£fion  before  our  Calling,  as  point- 
ing out  GOD's  Order  of  working.  GOD  doth  not  call  and //;«?«  ele6t.  No; 
but  he  firft  elects  and  afterwards  calls  his  People  with  a  holy  Calling  to  Holinefs 
in  order  to  fit  them  for  Happinefs,  anfwerable  to  his  Decree  of  Election,  Thus 
GOD  defcends  to  his  People  by  thefe  Stcps,and  in  this  Order  ;  Election  being  at 
the  Top  cf  all.  Wherefore  if  we  would  get  a  comfortable  Affurance  of  our 
Election  part, and  Gjorification  to  come,  we  muft  by  our  Holinefs  evidence  our 
effectual  Calling,  and  by  our  holy  Calling  afcend  to  our  Eledion,  by  which  we 
were  defigned  in  Time  to  be  called  with  an  holy  Calling  unto  Holinefs,  with  a 
diligent  Progrefs  therein,  by  which  we  become  fit  for  a  State  of  Glorification  ; 
that  hi'mg  the  Servants  of  GOD  we  have  our  Fruit  unto  Holinefs,  and  our  End 
everlafting  Life.  Hence  then,  as  true  Holinefs  is  the  certain  Eff'cSi  or  true  Mark 
of  Election,  and  a  certain  Forerunner  of  aftual  Salvation  ;  fo  ihew  me  a  truly 
godly  Man, and  I  will  fhew  you  an  eleSied  Man,  and  a  Man  that  fhall  in  GOD's 
due  Time  be  actually  faved :  Which  may  fitly  ferve  for  Anfwer  to  that  fenfelefs 
and  clamorous  Query  made  by  fome,  and  wherein  I  fuppofe  they  think  themfelves 
abundantly  fharp  and  witty,  "  Who  are  the  EIe6l  ?  And  why  don't  you  fliew 
me  who  are  the  Eled,  if  there  be  any  fuch  Perfons"  ?  with  fuch  like  indige/led 
Stuff.  That  there  is  fuch  a  Thing  as  a  perfonal  Eledion  of  Men  to  Salvation, 
I  hope  is  what  hath  been  already  proved  from  the  unerring  Rule  of  our  moft  holy 
Faith.  Who  as  they  are  chofen  untoHolinefs,fo  by  it  they  may  be  known  to  be 
GOD's  Chofen,  howfoever  while  in  their  unregencrated  natural  State  they  can- 
not be  known  from  others,  being  by  Nature  Children  of  Wrath  and  Difobedi- 
ence  as  well  as  others, yea, and  fome  of  them  theChief  of  Sinners  :  So  that  we  may 
not  conclude  that  any  wicked  Man  is  a  Reprobate  until  he  has  finally  perfevered 
in  a  State  of  Impenitency  ;  and  fuch  our  Opponerrts  confefs  fhall  not  be  eledted 
and  faved.  And  indeed  upon  Supppofition  of  their  Dodtrine  of  conditional  Elec- 
tion 


loo  Of  Predestination  and  Election. 

tivon^that  Queflion  is  very  proper  ;  Who  then  of  all   the  apoftate  Race  couldke 
tleSied  ox  faved?     For  how  ftrongly  foever  the  Dodior  pleads  for  this  conditional 
Eledtion,  as  tho'  it  Has  the  mofi  comfortable,  the  mofl  holy  and  God-honouring 
DocStrine  in  the  VVosM,  yet  is  he   grofly  miftaken  ;  becaufe  by  it  he  denies  that 
GOD  has  by  any  abjolute  and  infallible  Purpofe  determined  that  any  one  fhali  be 
ele6led  and  faved,  or  that  they  /hall  certainly  comply  with  his  fuppofed  Conditiorjs 
of  E!e(5l:ion  that  they  may  ;   tfxit  being  left,    it  feems,   to  every  Man's  own  free- 
will &  Pleafure.       Whence  it  might  have  happened  (and  a  Thoufand  toOne  if  it 
had  not)  that  net  fo  much  as  one  R''Ian  (liould  become  a  true  Believer  and  Prac- 
ticer  of  true  Hoiinefs,   with   Perfeverance  therein,   that   they    might  be  elected 
arid  favedi,  cOnfidering  how  great  a  Work  that  is,   how  naturally  averfe  fallen 
Man  is  thereunto,    and  how  unequal   a  Match  he  is  for   thofe    Difficulties   and 
Soul-Enemies  that  ftand  in  his  Way  ;  all  which  he  is,  it  feems,  left  to  grapple 
withal   without  any  fupernatural  z^ids  or  injuring  (jrace.      h  this  had  been  all  the 
Comfort  and  Encouragement  that  GOD  intended  in  that  Promife  made  to  poor 
fallen  Adam^   "  that  the  Seed  of  the  Woman  fnould  bruife  the  Serpent's  Head,'* 
he  would  have  had  but  21.  f mall  Degree  of  it,  yea  none  at  all^  but  rather  DJe^iion^ 
Difconfotation  and  Defpair.     For  what  Conclufion  could  have  been  more  natu- 
ral for  him  to  have  drawn,  viz.  That  if,   without  infuring  Grace  he  was  over- 
powered even  in  his  innocent.,  paradifaicol  State  by  a  young  Tempter,    and  fo  foon 
diveCced  of  all  his  Stock  of  free-will  Abilities  ;    how  could  he,   without    infuring 
eftabSiihing  Grace,  once  think  it  pofiible  to  improve  a  new  Stock  to  better  Pur^o- 
)|"es,  and  the  Attainment  of  Life  Eternal,  while  he  confidered  himfeif  now  labour- 
ing under/fii  tnany  vaji  Difadvantages ^  being  now  ftript  of  his  Robe  of  Innocency, 
having  a  corrupt  Nature  inflead  of  a  finlefs  one,  and  now  driven  out  of  Paradife', 
^nd  henceforth  debar'd  for  ever  from  eating  of  the  Tree  of  Life,  and  that  now 
the  whole  Powers  of  Darknefs  were  what  he  had  to  grapple  withaL     Surely  upon 
Suppofition  of  the  free-ivill  Scheme  our  poor  firft  Parents  would  have  been  fo  far 
from  being  comforted  and  encouraged  by  that  Promife,  as  that  they  would  have 
been  moft  grievoufly  deje^ied.,  as  well  they  might ;   and  fo  by  juft  Confequence  alfo 
their  fallen  Sons  and  Daughters, for  whofe  Sake  that  Promife  was  made,  as  well  as 
for  Adam  and  £w,  faying,   Who  then  can  be  faved  ?     This  I  fay  very  evidently 
appears  to  be  the  dejefting  Confequent   of  the  Dn6lor^s  Scheme  of  Do6frine. 
Whence  alfo  it  further  follows, that  thofe  who  do  efFe6l  and  attain  toHolinefs,and 
Perfeverance  therein  upito  their  Eledtion  and  Salvation,  do  owe  it  entirely  to  their 
Jelf-differencing  Performances,  not  to  any  dijlinguiflnng  A<5ls  of  GOD's  eleSlingy 
determining  and  eftahlijinng  Grace.      But  from  fuch  Metliods  of  honouring  GOD's 
free  Grace,  of  humbling  the  Creature,  and  promoting  Soul-Comfort,  Hoiinefs 
and  good  Works,  good  Lord  deliver  us  f     Surely  they  muft  needs  have  a  very 
ever-weening  Opinion  of  themfelves,  who  think  themfelves  capable  (independant 
of  GOD's  determining  Grace)  of  believing,  becoming  holy,  and  perfevering  ia 
Hoiinefs  to  the  End,  and  that  by  thefe  felf-diferencing^Aih  they  move  GOD  to 
eka  them  that  they  may  be  faved.     What  is  at  the  Bottom  of  all  this  but  a  large 
I>egree  of  Ignorance^  Blindnefs.  and  Self-conceit.,  yea  intolerable  Pride^  as  not  feeing 
^$afeiV€S  by  the  Fall  become  mtfcrahUy  and  wretched^  and  poor^  g^nd  klind.,  and 

nakedy 


Of  Predestination  and  Election.  iiot 

nahd^  and  as  loth  to  be  wholly  indebted  to  GOD  for  their  EIe£lion  and  Salva- 
tion ?  who  c-innot  be  concent  that  their  i'aiih  and  good  Works  fhouid  iiand  as 
the  proper  Fruits  and  Effects  of  GOD's  free  Election  and  Grace,  and  as  qualiiy- 
inw  Mediums  fitting  them  for   the  full  Enjovment  of  Salvation    the  End  j     but 
inuft  needs  have  thum  Itand  m  Caufei  moving  GOD  to  eledl  them   to  Salvation  } 
and  jo  their  Elt'<3;iun  and  Sah  ution  to  come  upon  them  together,  that  is,  at  the. 
Time  of  their  Expiration,  wnen  they  have  perfevered  unto  the  End  without  any 
Help  of  CjOD'j.  fupernatural  and  confirming   Grace  :     Which  Ihew   that  their 
Thoughts  or  thernl'elves  are  greatly  differing  from  the  Church  of  old,  who  faidj 
*'   We  are  all  as  an  unclean  Thing,   and  all  our  Righteoufnefles  are  as  filthy 
l^ags,"      And  that  of  godly  Jeremiah^   "   I  know,   O  Lord,   that  the  V\ay  of 
Mm  is  not  in  himfeli,   it  is  not  in  Man  that  walketh  to  direcfl  his  Steps."  //«» 
64.  6.  Jer.   10.   23.     And  truly  if  their  Faith  and  good  Works  be  not  allowed 
to  be  the  Condiiior;i  And  moving  Caufes  of  GOD's  electing  them,  why  they  fee  no 
Need  of  them  at  all ;   for  if  £le6tion  be  <iot  conditional^    but  ahfolute,   they  think 
they  may  live  as  they  lifl,  and  do  as  they  pleafe.     I  confefs  indeed  tiat  Tome  <  f 
thefe  independant  Trader: , and  mighty  Impi  overs  of  their  cot/imsn  Stocky  can  fome- 
^inji,e^,  etpecially  when />jV/f^e^  ^«r^  in   this  Point,   feem   great  Self-deniers,    dif- 
cl^nnug  Works  of  Righteoufnefs  whicli  they  have  done,  that  of  themfelves  they 
can  do  nothing  without  the  Grace  of  GOD,  &c.     Howfoever  at  other  Times, 
Ay,  utofic  and  the  fa  ?ne  Seafon  of  Difcourfe,  they  can  ffoutlv  plead   up  in   Behalf 
of  x\\Q\x  conditional  Y.\tdi\Qv\,  and  {<:)  of  thofe  f elf- differing  Works   that   Men  do. 
And  here  1  ca:i  do  Jitde  more  than  declare  the  Fa^,  for  I  frankly  own  my  Weak-' 
nefs-xnd  Want  ol  Skill  to  reconcile  this  Jargon,  this  Pro  and  Con  together.    Only 
I  would  io  far  fa,  tovv^ards  expounding  this   Riadle,  that  when   they  talk  of  the 
Grace  of  GOD,  by  it  is. not  meant  the  fupernatural  Operations  of  his  holy  Spirit, 
for  that  thry  do  difclaim  :  But  that  Stock  of  free-will  Power  which  they  fa)  every 
Man  hath  a  Meafure  of,  is  what  they  call  by   the  fine  Natne  oi  Grace,  yea,  the 
Grace  of  GOD^/w«  to  them.      This  feems  to  be  juff  as  if  the  Mahometans  fnould 
call  their    Mahomet  by    the  Name  of  Christ,   and    then   fay    they    believe   \\\ 
Christ.     Indeed  what  the   Jrminians  call  Grace,   is  but  the  very  Thing  which 
the  fakers  do  call  by  the  Name  of  Chriji  within  them,  and  the  Light  of  Chriff^ 
by  which  he  lighteth  every  Man  that  cometh  into  the  World,  by  which  all  Dif- 
tindfions  between  the  Regenerate  and  Vnregenerate  zxq  confounded,  the  fupernatural 
Operations  of  the  Holv  Ghoft,?,s  the  Effects  of  GOD's  fovereign  Pleafure,which 
is  truly  and  properly  called  Grace,  juflled  out,  and   a  Counter fett  under  that  vene- 
rable Name  is  brought  in  to  fupply  its  Room.      Moreover,  as  to  their  f-metimeS; 
talking  that  they  can  do  nothing  of  themfelves,  but  by  the  Help  of  GOD,   they 
do  not  intend  any  fupernatural  Help  at  his  Hand,  but  his  common  Aids  by  which 
we  live,  move  and  breathe.      It  is  he  indeed  that  gives  us  Power   to  do  thefe  and 
fuch  like  Things,  fo  that  without  him  we  cannot  do  any  of  them.     Thefe  are  the 
common  Exertions  of  his  Power  on  which  every  one  that  lives   and  breathes  doth 
depend  :  But  then  we  fay,    in  order  to  our  clofmg  with  Christ  h\  Faith,  to  be 
regenerated  and  converted  to  GOD,  and  finally  to  perfcvere  in  Holinefs  to  our 
Live's  End,  wc  do  need  the  fupernatural  Aids  of  GOD's  holy  Spirit,  and  his 

efficacious 


102  Of  Predestination  and  Election. 

sjficacious  Operations  upon  our  Souls.  Which  is  what  our  Opponents  Ao  difclaim. 
Wherefore  all  their  Talk  to  amufe  the  Unwary  about  their  Non-ability  to  do 
Good  v/ithout  GOD's  Help,  is  nothing  more  than  a  no'ifyAmujhnent.  In  Ihort, 
when  Men  talk  as  Ibme  do,  how  negligent  and  carelefs  they  would  live  if  they  be- 
lieved the  Doctrine  oi  abfolute  EleSlion^  which  fecures  Salvation  to  the  Soul,  they 
give  Perfuns  an  Opportunity  to  judge  without  htig  Study,  as  the  proper  Refult  of 
fuch  random  Talk,  from  what  Principle  it  is  they  adl  in  religious  Services,  whether 
from  a  Principle  of  Life  and  Love  to  GOD,  ory^r  Life  as  Wages  at  his  Hands. 
But  let  them -fey  what  they  will,  we  know,  through  Grace,  both  from  Scripture 
and  Experience,  that  the  Grace  of  GOD  which  appears  in  the  Gofpel,  and  in  its 
transforming  Power  upon  the  Soul,  and  that  brings  and  fecures  Salvation  unto  the 
fame,  doth  teach  that  Soul,  denying  all  Ungodlinefs  and  worldly  Lufts,  to 
live  foberly,  righteoufly  and  godly  in  this  prefent  World  ;  looking  for  that  blefTed 
Hope  and  the  glorious  Appearance  of  the  great  GOD  and  our  Saviour  Jesus 
Christ,  who  gave  himfelf  for  us  that  he  might  redeem  us  from  all  Iniquity,  and 
purify  unto  himielf  a  peculiar  People,  zealous  of  good  Works,  Tit.  2.  ii. — 
compared  with  i  'Job.  3.  2.  "  Beloved,  now  are  we  the  Sons  of  GOD,  and  it 
doth  not  yet  appear  what  we  fhall  be  ;  but  we  know  that  when  he  fhall  appear 
we  fnall  be  like  him,  for  we  fhall  fee  hmi  as  he  is."  Now  mark  what  follows, 
*'  And  every  Man  that  hath  this  Hope  in  him,  purifieth  himfelf  even  as  he  is 
pure."  How  impure  then  are  thofe  Obje(5tions  and  Inferences  from  the  Do6lrines 
I  maintain  ?  vi'z.  That  we  may  do  Evil  that  Good  may  come,  or  that  feeing,  as 
•we  fay,  that  the  Election  and  Salvation  of  GOD's  Chofen  is  certain^  Men  may- 
do  what  Evil  they  will  that  Good  will  come.  Which  was  the  very  Cavil  that 
fome  of  old  made  againft  the  fame  Do6lrines  when  taught  by  St.  Paul^  which 
therefore  fit  the  eafier  upon  me.  Rfn.  3.  8.  '*  We,  faith  he,  he  fanderoujly  re- 
ported, or  as  fome  affirm  that  we  fay"  (or  teach  by  our  Do6lrine)  that  we  do  Evil 
that  Good  may  come  ;  whofe  Damnation  is  juft."  But  by  the  Way,  I  would 
advife  all  fuch  vain  Ohje£fors  and  impertinent  Cavillers  to  look  exceeding  xvell  to 
their  own  Lives  and  Converfation^  abounding  in  the  great  Duties  of  Mortification, 
Self-denial  and  good  Works,  fleering  very  wide  of  all  that  Ncgle^  oi  Duty^  Dif- 
ufe  of  Means^  licentious^  vain  and  loofe  Pratiices  which  they  unjujlly  charge  upon 
our  Dodrines,  left  we  iliould  return  upon  them  and  fay,  Phyfuian  heal  thyfelf 
Or  that  of  the  Apoftle,  Rojn.  2.  i.  "  Thou  art  inexcufable  O  Man  !  whofoever 
thou  art  that  judgeft  j  for  wherein  thou  judgelt  another, thou  condemneft  thyfelf, 
for  thou  that  judgefi;  doeft  the  fa?ne  Things."  This  I  fay  is  what  I  would  advife 
f  ichObje^lors  un^o  ;  or  elfe,  alas  Mafter  !  your  Ax-Head  falls  into  the  Water  : 
TheBlow  which  you  give  to  others  will  recoil  upon  your  <5w;«Heads  with  redoubled 
Force. 


CHAP. 


0/ Predestination  and  Election.  ioj 

C  H  A  P.     V. 

K^thly.  "  I  "^HE  Docftrine  o^  particular  Ele^ion   being  made  evident  from  fhln 
A      Scripture^  found  Reafoning  therefrom  and  Fa^  ;  I  further  infer,  how 
unju/ily  Men  a<fl  in  drawing  fuch  horrible  Inferences  from  this  holy  Dj6^rine,  viz. 
That  GOD  made  f  ;me  Men  on  Purpofe  to  damn  them,  yea,  that  GOD  made 
many  Thoufand  poor  Souls  on  Purpofe  to  damn  them.     This  is  fome  of  the  fright- 
ful Language  of  fome  very  tencbr-hearted  Men,  whereby  they  endeavour  to  make 
us  a  Scar^-i-rozv  to  our  Neighbours  round  about  us.     But  let  them  c/yVi.7  and  cavil 
as  long  as  they  will,  we  are  not  afhamed   to  declare  before  GOD,    Jngeh  and 
JUvn^  that  the  Doiflrinc  of  Ele£tion  which  we  plead  for  is  zvhat  is  contained  in  our 
holy  Book  the  Bible,  and  that  therefore  GOD  and  not  the  Devil  (as  fome  are  not 
afraid  to  fpeak)  is  the  Author  of  it.     They  hate  the  Do<!^rine  as  ftaining  all  the 
Pride  of  their  Glory,  and  therefore  do  treat  it  and  its  Abettors  accordingly,  by  draw- 
ing their  horrible  illogical  Conclufions  from  it,  which  indeed  are  fo  very  inconclu- 
ilve  from  the  Premifes,  that  it  would  have  been  their  WifJom   to  have  faid  juj} 
nothing,  unlefs  they  had  faid  more  to  the  Purpofe  than  they  have  done.     And  after 
all  their  Hafte  they  are  obliged  to  confefs,  that  many  are  and  fliall  be  dani-ed 
whom  GOD  made,  as  it  is  written,   Ifa.   l-j.    ii.   "  He   that  made  them  will 
have  no  Mercy  on  them,  and  he  that  formed  them  will  {hew  them  no  Favour." 
Pfal.   g.   17.   *'  The  Wicked  fliall  be  ttimev^  into  Hell,  and  all  the  Nations  that 
forget  GOD,"     Wherefore  if  any  fay  otherv/ife,  this  will  confound  al!  Manner 
of  Diliinclion  between  the  Righteous  h  the  VVicked,  Believers  and  Unbelievers, 
and  their  different  Ends  after  Death.     Contrary  to  what  is  faid,    Mark  16.    16. 
*'   He  that  believeth  and  is  baptized  fhall  befaved,  but  he  that  believeth  not  fl^jali 
be  damned."      "Job.   3.   36.    '*  He  that  believeth  on  the  Son   hath  everlaJl^ing 
Life,  but  he  that  believeth  not  the  Son  fhall  not  fee  Life,  but  the  Wrath  of  God 
abideth  on  him."     Mat.  25.  4.6.   "  Thefe  fhall  go  away  into  everiafling  Punifh*- 
ment,  but  the  Righteous  into  Life  Eternal."     Moreover  the  Scripture /)ay7j'iz,v-^ 
and  plainly  diflinguifheth  between  the  Veffels  of  Dlfhonour  and    Wrath  fitted   to 
DeftruSion,  with  whom  GOD  endures  with  much  Long-fiifFering,  and  x\vz  Vef- 
fels of  Mercy  and  Hmour  afore  prepared  unto  Glory,  unto  whom  GOD  willed 
to  make  known  the  Riches  of  his  Glory.      But  does  it  therefore  follow  that  GOD 
made  thefe  Men,  called  Veflels  of  Wrath,  on  Purpofe  to  dnnm  them  ?   No  furcj'y, 
any  more  than  it  may  be  fiid  thatfmceGOD  made  the  oldVVorld  and  drowned  the 
old  World,  therefore  GOD  made  the  old  World  on  Purpof  to  drown  them.    Or 
that  GOD  made  the  Inhabitants  of  Sodom  and  Goniorrha  and  burnt  up  thofc  Li- 
habitants,  therefore  he  made  thofe  Inhabitants  on  Purpofe  to  burn  them.     Or  bc- 
caufe  GOD  made  the  Angels  that  fell,  and  damned  thofe  Angels  ;   therefore 
GOD  made  thofe  Angels  on  Purpofe  to  damn  them  :  Whom  we  find  plaini'/ 
diflinguifhed  from  the  elcft  Angels  that  arc  confirmed   in  their  holy  and  happv 
State.     And  the  holy  Scriptures,  without  any  Apobgy  to  mortal ^  finful  Worm«^ 
do  declare,  **  That  there  is  %  Remnant  according  to  the  Elei^ion  of  Grace  :  Tbsr 
the  Eleftion  do  obtain  Salvation,  a  id  the  reft  are  blinded."  To  all  vvhich,Evenr s 
do  bear  Witncfs ;  which  ihcws  the  Vanity  of  all  fuch  Ekkt-rmgi  and  horribic 

P  Concluilojjt 


'iO'4.  Of  PREDESTINATION  and  Election. 

Conclufions  which  fome  draw  from  thefe  Do61rines.  Indeed  as  the  damnatory 
Sentence  which  is  pafled  on  wicked  Men' for  their  Sins  is  hy  the  Agency  of  a 
righteous  GOD,  fo  every  one  nuill  rationally  infer, -that  bis  Purpofc  muft  needs, 
he  fome  Jl-ay  converfant  about  their  Damnation,  according  as  it  is  written,  Jude 
Ver.  4.  "  There  are  certain  Men  crept  in  unawares,  who  were  of  old  ordained 
to  this  Condemnation,  ungodly  Men."  —  Yet  furely  there  is  a  wide  Difference 
between  this^  and  faying  that  GOD  made  thefe  Men  en  Purpofe  to  damn  them. 
If  it  be  afked,  Why  GOD  eleded  fome,  a  Remnant  of  fallen  Mankind,  and  left 
the  reftout  of  that  Election  ;  when  without  Stain  to  his  Juflice  he  might  have 
refufed  the  Election  of  any,  as  in  the  Cafe  of  the  fallen  Angels  ?  I  fear  not  to 
fay  with  GOD's  own  Account  of  Things,  that  it  is  becaufe  it  is  his  fovereign 
Will,  who  faid  unto  Mofs^  *'  I  will  be  gracious  to  whom  1  will  be  gracious,  I 
will  have  Mercy  on  Vv'hom  I  will  have  Mercy  ;  and  whom  he  will  hehardneth." 
Now  whatever  any  mav  think  is  meant  here  by  Hardning,  it  is  very  evident  that 
in  the  firft  and  general  Notion  of  the  Word  here  fomething  is  meant  wide  and 
different  from  his  having  A'lercy  and  being  gracious  to  thofe  Perfons,  becaufe  the 
one  is  fet  in  direo}  Oppofition  to  the  other,  and  plainly  diftinguifhed  as  a  quite  dif- 
ferent Thing,  both  of  which  the  Scripture  pofitively  refolves  into  GOD's 
Agei'icv  and  Will.  Hence  if  any  contradicl  this,  they  will  do  nothing  lefs  than 
oppofe  and  confound  ail  proper  Dif-findlion  and- plain  meaning  of  Words.  It  is 
exprelly  faid  he  hardneth,  "  and  whom  he  will  he  hardneth,"  in  dire£l  Oppofition 
Unt6>and  in  Contradijiinctian  from  his  having  Mercy  and  being  gracious,  to  whom 
'he  ivill.  Mercv  fuppofeth  Mankind  as /^7//d«  and  miferahle^  and  GOD's  fove- 
reio^n  Grace  fuppofeth  them  undeferving  Creatures,  altogether  undeferving  of 
JMercv,  yea,  as  Jll-defervin^  Creatures,  deferving  of  GOD's  Wrath  and  Indig- 
i^ation,  z.W'\'thercft3Te  cn.x\  put  in  no  Claim  at  GOD's  Hands  \  fo  that  if  he  left  ^.V 
tmdcr  the  Curfc,  where  (as  fallen  Creatures)  they  lie,  none  could  juflly  comvlain 
of  Wrono;.  Hence  then'-r.f  his  own  meer  Motion  he  wilJ  ilTue  forth  an  A61  of 
trracc  to  fome ^  and  leave  the  reji^  furely  thefe  can't  complain  of  Injuflice  or  un- 
rifhteous  Dealing  while  he  faith,  "I  will  be  gracious  to  whom  I  will  be  graci- 
ous, and  have  Mercy  on  whom  I  will  have. Mercy. "^;  This  is  allowed  to  earthl)i^ 
Sovereigns  without  arraigning  the  Equitahlenefs  of  theix  Proceedings  ;  and  yet 
lliall  it  be  di fallowed  to  the  almighty  Sovereign  of  Heaven  and  Earth?  This 
were  to  deny  that  Power  to  GOD  which  is  granted  unto  Alen,  which  is  exceed- 
fn'7  wrono-.  We  will  fuppofe  a  thoufand  Men  that  rebel  againfl  their  lawful 
Soyerei^-njand  do  become  Traitors  to  his  Crown  and  Dignity,  whereby  they  be- 
come equally  involved  in  Guilt,  and  liable  to  fall  under  the  Strokes  of  Juflice  j 
which  if  they  do  they  have  no  Room  to  complain  and  cry  out  of  Wrong,  Cruelt)f 
?.nd  Injuflice,  No,  far  from  it  :  Hence  then  if  their  offended  Sovereign  does  of 
his  nicer  Motion  zui  fovereign  Pleafure  will  to  fave  fame  and  grant  them  a  free 
Pardon,  and  after war(^s  advance  them  to  a  State  of  Honour  and  Dignity  ;  by 
fhe  fame  Rule  the  others  have  no  Caufe  left  them  to  complain  of  being  injured. 
The  Kind's  AB.  of  Graceic  is  that  makes  the  Difference,  not  any  Betternefs  o^ 
moving 'ffood  Qiialities  in  the  Pardoned,  they  being  equally  as  guilty  and  unde- 
fervinf^as  the  Others  j  if  otherwife  the  King's  Acl  for  the  faving  of  thefe  could 

HOC 


Of  PREDESTJNATilOJJ  ^W  El^ECTtON.  IO5 

iK)t 'be  properly  called  his  A<51  of  Cr^Jtv,  by  which  is  meant  his  tmery  Way  fr^e 
J£f  of  Favour  in  fparing  them  from  the  Gallows,  who  have  therefore  the  greater 
Reafon  to  extol  his  Mercy,  which  is  magnihed  by  his  not  fparing  the  others  whio 
were  no  more  guilty  than  thefe  ;  fome  of  whom  were  perhaps  ihe  chief  Q^tn- 
ders.  Accordingly  in  a  fpiritual  Senfe  ther«  is  a  chofen  Rernnant  accor-ding  to 
the  Election  of  Grace,  and  therefore  this  Election  muft  needs  be  every  Way  freg, 
GOD  will  (hew  electing  Grace  and  Mercy  to  whom  he  will  {hew  it,  and  whoiji 
he  will  fhall  go  without  it,  <hey  {hall  be  left  in  their  natural  and  falkr\  E{tate5 
they  {hall  be  Non-ele£?,  which  is  but  the  fame  that  the  Apoflle  affirms 
when  be  faith  that  "  He  hath  Mercy  on  whom  be  will  have  Mercy,  and  whoiji 
he  will  he  hardneth.  All  this  Difference  it  fpunded  on  GOD's  fovcreign  Grace 
and  Pleafwe,  "  For  the.  Children  being  not  yet  born,  neither  haviiig  done  any 
Good  or  Evil,  that  the  Purpofe  of  GOD  according  to  Elediion  might  {land,  not 
of  Works,  but  of  him  that  calleth:  It  is  not  of  him  that  willeth,  nor  ofhinj  th<it 
runreth,  No,  no,  but  o/GOD  that  {heweth  Mercy,"  Rom.  9.  ij,  16?.  And. 
■it  mufl  be  fo,  otherwife  the  Purpofe  of  GOD  cannot  ftand,  but  muff  give  Wgy 
to  the  Purpofes  and  Wills  of  Men  in  the  Matters  of  Ek(Sion,  whereby  GOD's 
Honour  would  be  Jaid  in  the  Duff,  while  the  Creatures  would  b^  exalted,  ajvl 
indeed  the  Election  o^  every  one  rcuilrcd  precarious  and  uncertain,  fuch  as  could 
jiot  ftand,  feeing  the  Wills  and  Purpofes  of  poor  fallen  Creatures  ai«  but  y}-^;7 
2\u\  fickle^  un/iable  as  Water ^  and  at  he/}  no  better  a  Foundation  for  EIe<9ion  than 
SjukI  which  could  not  bear  up  fo  great  a  Building,  which  therefore  could  not 
ilai>d  bi  t-f^l  ;  fo  that  the  Election  .and  Salvation  of  all  Men  woiJd  finally  mif^- 
carry,  and  one  and  all  of  them  per ijh.  Whence  hy  jujl  and  undemabU  Confequcnee 
our  Opponent's  Doctrine  o{  conditional  YAQSi\oK\  doth  manit^ffly  dlininijh  GOD's 
eled/'flg  fa\'ing  Mercy,  •while  it  pretends  to  exalt  it.  It  tends  to  Defpairzad  Boj^- 
dage,  winle  it  promi;feth  Comfort  and  Liberty,  h  leaves  all  Men,  ev£n  the  Blc^-'y,. 
in  the  ready  Way  to  Damnation,  liable  to  perifli,  while  it  pretends  to  put  ajr. 
Men  into  the  Way  to.Elediofl  and  Salvation. 

.So  that  forafmuch.as  our  Opponents  i\o  attribute  this  their  cmdiiiojial  htferivg 
Method  of  Ele61:iQn  and  Salvation  ur>to.GOD5  as  what  /Z?  hath  laid  out  and  or- 
dered, I  appeal  to  every  impa^tiul  and  u»pr.':ji{dicedRe,n(}.ei:  whether  the  Objeclions-- 
aud  Epithets  of  dcfpairing  6c  Soul-dc/ircyh(g\I)L>&.x\ne,  which  ourOpponents  do  lay 
at  our  Door,  dojiot  fairly  rebound  upon  themfelvei  ?     For  by  their  afcribing 
itheir  tottering  EleiSlion  unto  GOD,   do  they  jiot  plainly  in  Effc6t  fav,.  that  tho'"" 
he  mo{t  heartily  wills  the  Eleft;ion  and  Solvation  of  all  Men,  he  hath  nevertbe- 
lefs  at  the  fame  Tnaie  willed  this  in  a  Way  and  Method  whereby  they  viay  all: 
perilh,  as  indeed  would  be  the  Cafe  of  every  Man,  if  GOD's  Eledion  was  not: 
founded  in  Grace.     It  7nuji  be  founded  here,  otherwife  the  Purpofe  of  GOD  ac- 
jcording  to  Ekdion  f<Jw/<:^  «c/ //<?w/,  tccaufe  then  it  w^uld  be  of  Works,  infread 
of  him  that  calleth.     But  becanfe  ic  is  founded  on  GOD's //-(V  -dvA  uncharigeahh- 
Purpofe  o{  Grace,  it  is  that  all  ilij  Eicd  of  GOD  (who   cV-llcdivdy  and  Vbfo- 
lutely  confidcrM  are  an  innumerable  Nu;vdier)  il:»all  from  x^ge  to  Age  be  gathered- 
.into  CHKisT^aFold,  .(.who .knows  .ojie  ?.yA  $U,pf  his  §faeep./iyAWf^)  anji  ae^^ordr 


io6^  0/ Predestination  and  Election. 

ingly  ca  lleth  them  out  from  amongft  the  Herd  of  evil  Doers,  and  at  laft  brings 
them  all   to  Glory.     This,  as  St.  Paul  emphatically  faith,  is  done  according  to 
his  good  Pleafure,  which  he  hath  purpofed  in  himfelf  (mark)  in  himfeify  not  the 
Eleil   th  emfelves,  Epb.    i.  9,   10.     This  proves  a  Prefervative  from  umverfal 
DefeSfion  in  a  Time  oi  general  Corruption,  as  in  the  Days  of  Elias,  when   GOD 
told  him  that  he  had  referved  to  himfelf  (even  thoufand  Men  whicfi  had  not  bow'd 
the   Knee  to  Baal.     And  fo  alfo  in  the  Days  of  Apoftacy  in  which  St.  Paul 
lived,  who  applied  that  very  Cafe  to  that  very  Time  faying,  "  Even  fo  alfo  at 
this  prefent   Time  there  is  a  Remnant  according  to  the  Ele(£tion  of  Grace  ;" 
thefj  GOD  had  referved  unto  himfelf  as  before  in  the  Days  of  Elias^  when  the 
Corruption  of  the  Times  were  fo  great  that  he  concluded  that  none  but  himfelf 
was  left  of  them  that  adhered  to  the  LORD,  but  we  fee  how  GOD  re6tified 
his  Miftake  by  telling  him  of  fome  Thoufands  that  he  had  referved  to  himfeify 
bv  which  they  were  preferved  from  the  common   Defe6lion,   being  in  Grace. 
Wiien  all  Men  to  a  Man,  if  left  to  themfelves  and   to  an  Election  of  IVorksy 
would  go  on  and  perifli  in  a  common  Defection,  the  Ele6lion  of  Grace  refcrves 
a  Remnant,  fecuring  their  Salvation.     And  furely  if  we  duly  obferve  the  abound- 
ing Corruptions  of  the  prefent  Times  in  regard  both  oi pernicious  Dodtrines  and 
Pra/^ices,  together  with  the  natural  Corruption  there  is  in  all  Men,  and  thence 
a  Pronenefs  to  revolt  more  and  more  from  GOD,  there  will  appear  the  fame 
Grounds  for  the  Church  of  Christ  to  fay  now  as  it  did  of  old  by  the  Prophet 
in  a  Time  of  common  Defe^ioHy   Ifa.   i.  9.   "  Except  the  Lord  of  Hofts  had 
left  unto  us  a  very  fmall  Remnant, we  ftiould  have  been  as  Sodom.,  and  we  {hould 
have  been  like  unto  Gomorrah."     Yea,  the  very  Eledt  of  GOD,   Believers  in 
Christ  Jesus,  out  of  a  Senfe  of  their  oiun  Short-comings  and  Remainders  of 
'unmortified  Corruptions,  and  their  manifold  Provocations,  do   readily  confefs  it 
is  owing  to  the  free  and  never-failing  Grace  of  a  faithful  and  Covenant-keeping 
GOD  that //'fw/^/y^i  are  not  confumed.   Lam.   3.   22,   23.     Hence  the  Apoftle 
Pctery   fpeaking  of  the  Body  of  GOD's  ElecSl,  and  in  their  Name,   in  Contra- 
diflinction  from  fcoffing  Reprobates,  2  Pet.   3.  9.  faith.  That   "  GOD  is  not 
flack  concerning  his  Promife,  as  fome  Men  (namely  thefe  faid  Scoffers)  do  count 
Slackness,  but  is  Long-fuffering  to  us  ward  (mark)  to  us  wardy   not  willing  that 
any    (namely  of  us  the  Elect)  fhould  perifh,   but  that  all  (to  wit,  oi  us)  fhould 
Come  to  Repentance."     Hence  in  Verfe  15.  he   accordingly  exhorts  eleit  Be- 
lievers, faying,   "  Beloved,  account  the  Long-fuffering  of  our  Lord  Salvation." 
CjOD's  Long-fufleiing  towards  his  Elc6t  both  before  and   after  Converfion  is 
founded  on  his  unmutahle  Grace,  by  which  they  are  preferved  from  perifhing  in 
a  Time  of  common  Dcfeftiony  and  kept  by  his  Power  through  Faith  unto  Salvati- 
on,   who  otherwife  would  perifh  as  well  as  others.     Yea,    the  Apoflle  here  fur- 
ther fhews,  that  the  Reafon  wherefore  GOD  is  Long-fuflcring  in  bearing  the 
maiiv  g'.ofs  AtiVonts  of  wicked  and  ungodly  Men,  and  delaying  his  coming  to 
[utJi;ment,   is  becaufe  he  waits  for  the  Accomplifhment  of  the  Number  of  ^/V 
'EU^.,   and  that  when  that  is  done  he  will   certainly   come   to  Judgment  to  the 
I'erdition  of  ungodly  Men,  and  to  the  perfedling  his  Elect's  Salvation  and  Hap-v 
pincfs,  the  Lord  will  haltcn  it  in  his  Time ;  And  in  the  mean  While  let  the 

Churches 


Of  Predestination  and  Election.  107 

Churches  of  Christ  devoutly  pray  as  in  the  Kubrick  of  the  Church  of  England 
in  her  Service  for  the  Burial  of  the  Dead,  "  That  GOD  w^ould  be  pleafed  of 
his  gracious  Goodnefs  (hortly  to  accomplilh  the  Number  of  his  Ele6l,  and  to 
haften  his  Kingdom." 

This  Account  of  Things  however  ^//r^//y^?^  by  yc;w^,  will  I  doubt  not  be  as 
fweetly  relijhed  by  others,  producing  in  them  very  offering  and  Heart-melting  Con- 
riderations,even  by  all  thofe  (let  theirDenomination  amongftMen  be  what  it  will) 
who  have  an  fA/>^r;W«/a/ Knowledge  of  the  Corruption  of  their  Natures,  and 
thence  a  Pronenefs  to  revolt  from  GOD,  and  who  withal  feel  the  Power  of  his 
preventing  Grace  upon  their  Souls,  and  fweetly  tafted  that  the  Lord  is  gracious, 
and  to  whom  he  is  moft  precious. 

But  to  proceed.  Let  objeding  Men  fay  what  they  will,  moft  evident  it  is 
that  however  in  GOD's  rejedting  of  iVlen  his  Juftice  is  to  be  brought  in,  as 
what  (hines  forth  therein,  as  in  the  Cafe  of  the  unbelieving  Jeivs^  the  final 
Caufe  of  whofe  Reje6tion  was  their  Sin  ;  yet  the  original  and  fupream  Caufe 
wherefore  GOD  eleSis  fome  and  non-eltHs  others,  or  partes  them  by,  is  founded 
on  his  fovcreign  IF'ill,  who  hath  electing  Mercy  on  whom  he  will  have  eledting 
Mercy,  and  whom  he  will  he  hardneth.  And  therefore  I  fay,  that  tho'  by 
hardning  whom  he  will,  we  may  not  underftand  an  Infufion  of  Hardnefs  into  any, 
yet  it  cannot  denote  lefs  than  a  Non-eleSiion  of  thofe  Perfons,  a  paffing  them  by, 
and  leaving  them  in  their  fallen  corrupt  State,  withholding  thofe  Gifts  of  fan6li- 
fying  foftening  Grace,  which  if  beftowed  on  them  would  faniflify  and  foften 
their  Hearts,  which  are  naturally  hard  and  unholy,  and  which  Men  by  a  Courfe 
of  Sinning,  like  a  common  trodden  Path,  make  more  hard,  whereby  they  pro- 
voke GOD  to  give  them  up  to  a  judicial  Hardnefs  of  Heart  and  Blindnefs  of 
Mind,  as  in  the  Cafe  of  Pharoah,  and  thofe  whom  St.  Pa«/ fays, GOD  gave  over 
to  ftrong  Delufions  to  believe  Lies,  that  they  may  be  damned,  who  hadhardned 
themfelves  againft  the  Truth  before  delivered  unto  them,  with  the  cleareft  Evi- 
dence ;  I  The/.  1.  II,  12,  13.  who  are  there  evidently  diftinguiftied  from 
others  whom  GOD  had  from  the  Beginning,  as  his  Beloved,  chofen  unto  Salva- 
tion through  Sanitification  of  the  Spirit  and  Belief  of  the  Truth  ;  and  who  ac- 
cordingly were  fan6lified  and  preferved  from  the  damning  Sin  of  Unbelief,  which 
the  others,  not  thus  beloved  and  chofen  of  GOD,  fell  into,  and  for  which  Sin 
they  are  faid  to  be  damned,  jujlly  damned  for  their  Sin  of  Unbelief.,  Hatred  of 
and  rejedting  thd  Truth.  So  that  if  you  all:  what  is  the  rmriiing  ^\\A  final  Caufe 
of  their  Condemnation,  I  fay  it  is  5'/«,  their  oivn  wilful  Sins.  For  howfoever 
it  be  faid  that  GOD  hardneth  whom  he  will,  yet  he  damneth  none  but  for  and 
in  Confideration  of  their  Sins  :  He  doth  not  damn  Men  mesrlj  as  Men,  but  un- 
godly Men,  as  St.  fude  faith,  Ver.  4.  "  Certain  Men  arc  crept  in  unawares, 
who  were  of  Old  ordained  to  this  Condemnation,  ungodly  Men."  So  that,  as 
bthers  are  faved  to  the  Praife  of  GOD's  glorious  Grace ,  (o  fuch  as  thefe  are 
damned  to  the  Praife  of  his  glorious  Jujlice.  The  Upfliot  of  all  we  have  Proy, 
16.  4.  *'  The  L.QRD  made  all  Things  for  himfclf :    Yea,  even  the  Wicked  /or 

the 


^it^§  D/^  pRtt)5sirmATi©w  and  Elect mv. 

t'hfi  Day  of  Evil."     Now  the  plain  nnd  genuine  Meaning  of  thefe   Words  (a& 
tyr.  Edvjards  obferves)  without  any  Fetches  is  this :  "  That  GOD  the  fovereign 
'**■  Lord  of  all  Tilings,  defigned  from  Eternity  his  own  Glory  in  the  Creation  of 
*•*   the  World,  and  all  Things  in  it,  and  particularly,  he  intended  the  Manifefta- 
**  tit)n  of  Jiis  Juftice  in   his  Decree  to  punifh  the    Wicked   for  their  Sim." 
*'Herrce  then,  as  GOD's  Sovereignty  is  difplayed  in  their  Non-eie^ion,  fo  his  y»/- 
'  tice  is  difplayed  in  puni/king  them  for  their  Iniquity  :  It  triumphs  in  their  Ju/?  Con- 
vdemnntion.      All  which  St.  Pan/  plainly  fhews  in  the  ninth  of  the  Romans,  where 
"hfs  Scope  and  Defign  is  to  fliew  who  are,  and  who  are  not  GOD's  Ele<5t,  adopt- 
'ed  Children,   Abraharn^s  and  /fraersfpiriti/al  Seed,  which  he  accordingly  diftin- 
•■guifhetb  frcfth  fuch  as  were  meerly  their  fleflily  Seed.     To   illuftrate  which,   he 
mentions  Ifaac,    in  Diftin6tion  from  IJlmiael,    and  'Jacob,   in   Diftia<5tion    from 
j:'f(ju,  the  Elejftion  of  the  one,  and  the  Non-election  of  the  other:     "  For  the 
•'Children  being  not  yet  born,  neither  having  done  Good  or  Evil,  that  the  Purpt  fe 
of  GOD  according  to  Election  might  flnnd,   not   of  Woiks,    but  of  him  that 
caHetlT^ ;   it  was  laid  unto  Rebecca,  ^he  Elder  fhall  ferve  the  Younger  :  As  it  is 
\vritter,  Jacd)  have  I  loved,  but  Efau  have  I  hated."     That  is,  Jacob  have  I 
loved  with  an  elc^l^ing  Love,  but  Efau  is  not  thus  loved.     Now  from  this  Ac- 
*count  of  Things  the  Apofl:!e  in  the  next  Words  fuppofeth  an  Objedfion  arifing 
■and  ra)'ing,   xhzi  tbcfe  Dealings  of  GOD    make    him    to  be  unrighteous,    which 
'the  Apoftle  ftates  and  fully  anfwererhin  the  following  Manner,   "   What  then  ? 
:Js  there  Unrighteoufnefs  with  GOD  ?     GOD  forbid."     But  how  does  he  make 
itout  .''     What  Meafures  doth  he  ufe  to  filence  the  Obje£tor  ?     Why.  by  a 
dotvnrighf  Ajferi'ion  of  the  clrvine  Sovereignty,   '*  For  GOD  faith  unto  Mofes,  I: 
wrll  have  Mercy  on  whom  I  will  have  Mercy."     And  then  to  give  the  greater. 
Force  to  this,  he  doubles  the   Expreilion,   "  And  I  will  have  Conipaflion  cm. 
'whom  Lvvill  have  Compallion."     And  then  from  this  Account  of  Things  the 
,Apofile  thus  infers  and  concludes,  "  So  then   (or  hence  it  follows)   it  is  iiot'of 
""h'im  that  willeth,  nor  of  him  that  runneth,  but  of  GOD  that  fheweth  Mercy." 
Which  he  proceeds  to  illuflrate  and  conhrm  hy  the  Inflance  of  Pharcah  thus,, 
'■*'   For  the  Scriptures  faith   unto  Pharoah,  even  for  this  fame  Purpofe  have  I 
raifed"  thee  up,  that  I  might  (liew  my  Power  in  thee,  and  that  my  Name  xnight 
be  declared  throughout  all  the  Earth."     And  then  the  Apoftle  again  concludes 
'0ying,  ^'  Therefore  (or  hence  it  r.ppears)  he   hath  Mercy  on  whom   he  will 
.^iave  Mercy,  and  whom  he  will  he  hardneth."     Thus  and  thus  doth  the  Apoftle 
^r|-«^  and  infer,  gs  a  fufficient  Anfwer  to  the  Objection,  which  yet  the  Objedfer 
is  not  fatisfied  withal,  and  therefore  ftill  perfifteth  in  his  Objedlions,  as  St.  Paul 
goes  on  and  flates  the  Matter  thus,  "  Thou  (namely  the  Obje6tor)   wilt  then 
tuy  unto  me  (me  Paul  the  AiTerter  of  this  Do6lrine)  why  doth  GOD  find  Fault, 
'for  who  hath  rcfifted  his  Will  ?"    q.  d.   "  Why  Paul,  if  GOD  hath  Mercy  on 
nvhom  he  will.,  and  hardneth  whom  he  will,  as  you  affirm,   pray  where  is  the 
j|uftice  and  Etjuity  of  GOD  in  finding  Fault  with  and  complaining  of  Sinners  ? 
"^vho  cannot  reAf^  or  overthrow  h'\s  fovereign  and  ahfoluts  Will  in  thofe  Matters  ?" 
'*t^o.  this  ,fhe  Apoftle  returns -the  following  fharp  Reply,,  "  Nay»  but  O  Man,. 
wAlo  art  thou  Chat  repkeft  againft'GOD  ?    Shall  the  Thing  'formed  'fay  unt9=  him 

that 


0/  Predestination  aud  Election.  109 

that  formed  it.  Why  haft  tlinu  made  me  thus  ?  Hath  not  the  Potter  Power  over 
the  Clay  of  the  fa?rie  Lump  to  make  one  VefTel  to  Honour  and  another  to  Dil'-*. 
honour  ?  What  if  C3OD  willing  to  fliew  his  Wrath  and  make  his  Power  known 
endured  with  much  Lon<:-fuft-ering  the  Veflels  of  Wrath  fitted  to  Dclhudcion  ? 
And  that  he  might  make  known  the  Riches  of  his  Glory  on  the  V^eilcls  of  Mercy 
which  he  hath  atore  prepared  unto  Glory  ?  Even  us  whom  he  hath  called,  not 
of  the  Jcivs  only,  but  alfo  of  the  Gaitilcs."  As  if  the  Apoftle  had  faid,  "  WhaC 
a  bold  and  daring  Thing  it  is  for  poor  fmful  Clay  Mortals  to  reply  againft  their 
almighty  Maker  and  fovereign  Potter,  fo  as  not  to  allow  him  i'o  much  Power 
over  the  corrupted  Lump  of  clay  A-lortals,  as  the  created  Potter  hath  over  his 
Lump  of  Ciay  which  yet  he  did  not  make  ?  Thus  he  goes  on  in  aflerting  the 
divine  and  uiicontrou.'able  Sovereignty  of  the  almighty  Putter  over  the  whole 
Lump  of  fallen  Mankind  ;  who  according  to  his  fovereign  Will  (which  is  a  moft 
pcrfe(5f  Rule  of  all  Righteoufnefs)  maketh  fomc  Vellels  of  Honour  and  i'qxne  of 
Difhonour  :  Whilft  withal  he  flieweth  that  GOD  doth  no^fcn^ence  anv  of  thcfe 
VeilU.  of  Wrath  and  Difl^ionour  unto  Deftrudion,  until  by  a  Ccuife  of  Sinnin^j- 
thev  arc  ripened  for  the  f;\me  ;  with  whom  GOD  endures  with  much  Long- 
fuifering,  while  they  are  filling  up  their  Meafure  of  Iniquity,  whereby  thev  b«- 
comc  fitie  1  to  Dcftrudfion.  Which  Fitting,  obferve,  is  pojfvely  exprefs'd  in 
Refpeet  of  GOD,  who  doth  not  ;V^i/y^  any  Hardnefs  of  fleart  into  them,  but 
leaves  them  unto  themfelves  and  their  natural  Hardnefs,  and  is  therefore  no  more 
tJie  efficient  Caufeof  the  fame  than  the  Sun  is  ofDarknefs  upon  the  Earth  (which 
is  of  itfclf  a  dark  Body)  when  it  withholds  its  illuminating  Beams  therefrom. 
Whereas  on  the  other  Hand,  the  Vefiels  of  Mercy,  as  afore  pr^cpared  unto  Glory, 
are  exprefi'cd  aSl'ively^  as  the  proper  efficient  A£t  of  GOD,  proceeding  from  his 
fovereign,  Grace  and  Pleafure. 

So  that  if  this  Place  of  Scripture  be  well  noted,  anfwerable  to  the  above  Ac- 
count of  Things,  and  evident  Scope  of  the  Place,  the  Arm'mian  Interprcraiion 
thereof  vaniflieth.  For  howfoever  the  Place  referred  to  from  this  Chapter  in 
Malachi  concerningGOD's  loving  Jacob  h  hating  Efau^do±  inthe/?y?  &  literal 
Meaning  oftheWords  fpeak  of  aDifcrimination  only  inRcgard  of  earthlyTh'w.gs, 
yet  it  is  moft  evident  that  thf?Apoflle,who  well  knew  theMind  ofGOD,doth  cor- 
iider  thofe  Words  in  a  higher  rmyl ica I  Senfc  ;  which  is  no  uncommon  Thing  in 
Scripture:  For  Inftance,  thofe  Texts  in /7(?y^^  11.  i.  "  Out  of  £^pt  have  I 
called  my  Son  :"  Which  literally  confidered,  did  refer  to  GOD's  bringing  th,e- 
Children  of  y/?-^t7 out  of  Egypt:  But  in  Mattb.  2.  15.  Is  in  a  higher  myjlical 
Senfe  referred  unto  Jesus  Christ's  Return  from  Egypt.  And  (o  in  Exsd.  12, 
thofe  Ex'preflions,  that  '*  a  Bone  of  him  fhall  not  be  broken,"  is  literally  fpoken 
of  the  Pafchal  Lamb,  which  St.  Jofm  applies  in  ?l  higher,  myyiicoi  and  typical  Senfs 
urito  Christ  the  Lamb  of  GOD  upon  the  Crofs.  Befides  it  .is  evident,  that 
the  abovefaid  Place  iia  Malachi,  as  it  is  referred  u4no,and  improved  by  Si.  Paid 
in  the  ninth  of  the  Ro?/ia?js,  carries  in  it  more  than  a  lare  literal  Senfe  ai>d  Mean- 
ing, even  a  higher  tnyl\ical  Senfe,  as  moft  plainly  appears  by  the  evident-  Scope  of 
the  Chapter,  and  tliofe  cavilling  Objedions  that  ar^  thu?pbviat.edajidanfwered> 

which 


jiO  Of  Predestination  afid  Election. 

which  are  never  made  againft  meer  temporal  Difcriminations  in  earthly  Things  : 
Befides  all  thofe  high  and  grand  Expreffions  of  fome  being  P'eJ/els  oi  Dijhomur  and 
Wrath  fitted  to  Deftruction,  and  others  Vejfeh  of  Mercy  and   Honour  afore  pre- 
pared unto  Glory,   to  whom  GOD  makes  known  the  Riches  of  his   Glory,   do 
manifeft  that  the  Jrminian  Glofs  upon  GOD's  loving  Jacob  and  hating  E/au,   as 
tho'  it  intended  a  Difcriffiination  only  in  earthly  Things,  is  fallacious  j    By  which 
they  reprefent  the  Apoftle  as  quoting  Scripture  impertinently.     And  at  the  fame 
Time  they  fhew  their  Unfairnefs  in  confidering  that  Pafiage  ahjlra£ily  from  the 
proper  Scope  of  the  Apoftle  in  this  Chapter  :  Which,  with  his  whole  Difcourfe 
anfwerable  thereunto,   confidered  in  its  uniform  and  conneSled  Parts,  contains  a 
moii  full  and  pertinent  Anfwer  to  our  Opponents  Objedtions  and  horrible  Con- 
\     clufions,  T^hat  the  Dodlrine  of  abfolute  Eleftion  renders  GOD  &«_;7y,/?,   unmerci- 
1    fuU  and  to  be  the  Author  of  -S/w,  necejjitating  Men  to  fin  and  fuch  like.      Which 
\     Objcdtions  do  as  fully  lie  againft  their  profefled  DocSlrine  of  GOD's   Foreknow- 
ledge,  his  not  evmtual  faving  all  Men,  and  fuff"ering  Sin  with  all  its  direful  EfFe<5}s 
to  be  and  come  to  pafs,  altho'  he  is  almighty  in  Power,  infii.ite  in  Mercy,  Holi- 
nefs,  Juftice,  Goodnefs  and  Truth  :  So  that  our  Opponents  can  never  fairly 
clear  themfelves,  and  are  in  the  utmoji  Strait  to  reconcile  thefe  Things  together. 
Befides  their  Objedions  do  equally  lie  againft  GOD's  eleding  fome  Jngels  and 
paHino^  by  others,  and  afterwards   damning  them  for  their  Sins  :   Who  as  they 
came  out  of  their  Maker's  Hands  were  holy  and  good,   yea  more  noble  Creatures 
than  Man,   and  whom  GOD  no  Doubt   (had  it  but  been  his  Will)   could  have 
made  asc?pible  Inftruments  of  his  glorious  Grace  as  the  others,  the  ele<Sl  Angels. 
So  that  for  any  to  fay  that  their  Sin  was  of  a  more  heinous  Nature  than  Man's, 
and  that  therefore  GOD  caft  them  off  v^ithout  any  Hopes  of  Recovery,  is  but  to 
bee-  the  Queftion,  not  to  refolve  the  Difficulty  :  Thfs  is  to  cut  the  Knot  inftead 
of  untying  it.     For  it  muft  be  allowed,  that  as  GOD  had  a  moft  perfedt  Fore- 
knowledge of  all  Things  before  they  were  created,  fo  he  could  either  have  not 
made  them  at  all,  or  having  made  them,  might  have  confirmed  them  in  their 
holy,  happy  State,  as  he  did  the  eled  Angels  ?     Or  having  fuftered  them  to  fall, 
ini<yht  have  found  out  a  Way  for  their  Recovery,  as  well  as  he  did  for  fome  of 
the''  fallen  Sons  of  Men,  had  he  fo  willed  ;  and  yet  we  fee  none  of  all  this  was 
dt>ne  unto  ihcm,  for  they  are  referved  under  everlafting  Chains  of  Darknefs  unto 
the  Jud2;ment  of  the  great  Day.     Now  will  any  therefore  fay  that  GOD  made 
ihem  cn'Purpofe  to  damn  them,  or  that  he  necejfitated  them  to  fin,  znA forced ihtm. 
tp  commit  Rebellion  againft  his  moft  glorious  Self,  or  that  they  did  not  {m  freely 
as  free  Agents  in  finning,  or  that  GOD  is  unjuji  and  unmerciful  P     And  yet  there 
is  as  much  Reafon  thus  to  obje£l  as  in  the  Cafe  before  us  refpeding  the  Doctrine 
of  GOD's  Election  of  fome  only  of  the  fallen  Race  of  Mankind.     Is  GOD  the 
Author  of  Sin  becaufe  he  wills  to  permit  it,  as  we  fee  he  doth  ?     No  verily. 
Then  furely  we  don't  make  him  to  be  the  Author  of  Sin  in  faying  that  he  de- 
creed to  permit  it :  And  as  he  wills  to  pennit  it  in  Time,  furely  it  cannot  be 
amifs  to  fay  his  Will  was  the  fame  before  all  Time,     And  here  let  it  be  noted 
th^n,  when  we  fpeak  of  GOD's  decreeing  whatfoever  comes  to  pafs,  we  make 
aw  tTident  Jt^ftin<£^ion  between  his  fermiffwe  and  his  ^jfe^ivt  Decrees  :  That  is 

to 


0/ PREDESTiNATfON  fl»/ Election.  m 

to  fay,  Whatfoever  rs  finful  he  decreed  to  permit ;  which  being  acled  by  wicked 
Men,  they  are  the  Authors  of  it  :  But  whatfoever  is  juft  and  gosd  he  decreed  io 
r^if?,  or  to  furnifh  A'len  with  Grace  to  efFedl  the  fame.     And  lurely   it   is  but 
reafonable  that  we  fhouid  be  allowed  the  Liberty  to  explaia  our  czvn  Meaning  of 
the  Deciees  of  GOD.     Again,  I  would  afk,  Doth  not  the  holy  Scriptures  ihew 
us,  thzt  JaJas  and  others  z£tzd  freely   arnd  wickedly  in   betraying   and  putting 
Christ  to  Death,   *'  who  was  delivered  thereunto  by  the  determinate  Counfel 
and  Foreknowledge  of  GOD  P*^*  Jcit  2.   23'.     Is  it  not  pofuively   aiferted  by 
Gur  Lord  himfelf,   "  That  the  Son  of  Man  goeth  as  it  was  determined,"  who 
yet  pronounced  a  *■*■  Wo  be  unto  that  Man  by  whom  he  is  betrayed  r"     More- 
over, Did  not  the  Apoftles  in  their  Addrefsunto  GOD  ju/ily   complain   of  the 
Wickednefs  of  Herod^  of  Pontius  Pilate,  and  others  con^mitted  againit  his  holy 
Child  Jesus,  for  doing  what  his  Hand  and  his  Counfel  detsr mined  before  to  be 
done  ?   Acfs  4.  28.     One  uiDuld  think  that  thefe  Inftances  were  enough  to  fa^ 
tisfy  every  eonfiderate  Mind  that  GOD's   Decrees  have  no  phyfcul  or  forcing 
Influence  upcn  the  Wills  of  Men.  to  commie  Folly   and  Wickednefs  ;   and  that 
the  Diirrrnation  of  att  finally  impenitent  Sinneisis  ^«/?,  akho'  the  Cafe  be  fuch 
that  GOD  can  do  what  he  will  with  his  own  Grace  ;  hatb  Mercy  on.  whom  h-e 
will  have  Mercy,  and  whonr  he  wiJ]  he  hardneth,  or  withholdeth  that  eifectual 
Grace  which  would  foften  the  Hearts  of  obdurate  Sinners,  if  beilowcd  on  then>, 
who  with  the  greateft  Choice  and  Frscdojn  60  purfue  Folly  and  Wickedneis,,  aixf 
therefore  are  jiiftly  culpable  a.Td  obnoxious  to  the  divine- D>ii"plea6jre  j-  as  in  ti>e 
aforefaid  luftances  of  the  fallen  A^ngels,.  and  the  Betrayers  and-.  Murderers  oioiir 
dear  Lord,     The  Death  of  C.HRisT  was  infallibly  fixed  by  the   divine   Decree.; 
and  as  his  being  put  to  Death  did   neceirarily  fuppofe  an  Agent  or   A»r!:or  in  thit 
Matter  J  ib  the  very  Man  that  betrayed  himwas- in  a  very  particular  Manner 
fpoken  offeveral  Hundreds  of  Years  before  that  Time,   A£fs  i.   16,  21.  P/iV»- 
69.  25.    Pfctl.    109*  8»  and  yet  we  fee  that  this  Betrayer  became ^V(///j/ obnoxi- 
ous unto  the  divine  Difpleafure,  and   as  a  Son  of  Perdition  he  went  to  his  oyMi 
Place  :  P"or  however  GOD's  Hand  and   Aim's  met  together  in  the  Death  ctii 
Christ,  yetthsir  Defigm  were  as  different  as  Li^ht  zvA  Darkns-fs ;.  the  Ailim 
was  from  GOD,  but  the  Evil  in  the  Action  was  from  jVhn  :  GOD  fi3r  gracio'As 
Ends  ordained- the  y/^-,  and  julfiy  damned  fudas  for  h\s-  Wickednefs  in  the  doi.-j-s-- 
of  it,    who  'tis  eviderit  adled   with  the  grealeji   Frccdofn  of  Mind  and   WjU,. 
Hence,  as  the  ftinking  Savour  proceeds  from,  the  Dtmghill,  confequent  upon  the 
Sun's  fhining  on  it,  and  yet  the  Sun  remains  in   its  untainted  Purity,  the  Stinfe 
coming  from   the   Dungiriirs-  own  filthy  Nature..    So  in  the  Cafe   before-  us  ; 
altho' GOD-decrees  the /'/:i/«r/V;' of  A-len's  Adtions,  yea,   upholds  their  ratu:-a-l. 
Strength  and  Lives,  wlrile  they  a(^,  yet  is  he  not  the  Author  of  Sin,  which  cleavsth 
unto  their  /rations,  that  cometh  .naturally  froin  their  corrupt  {fills,   as.  the  ftisik- 
ing  Savour  of  the  Dunghill  on  which  the  Sun  fliines.-     Herein  (faith  the  ex !.*:[-> 
lent  J'udge  HaU,  as  I  find  hinv  quoted  bv  Dr.  Edwards)  "  We  may  diicern  the 
*'  irii^?(.  deep- zvid  ttnfearchahleVJ \{t\om,  Powsr  zn6  Purity  ofGOD^  that  w.Hile 
"   Men  work  freely,    yet  therein  C3OD  worketh  ihoixby  poiv^rfjly^  and  whilft 
"  Mdii  woxksth  fnfullyj,  yet  GOD  theiaby  woikcth  purely  and  juil-jy  5.  tiie 

Q^  '*^  ^x«edoa. 


tii  Of  Predestination  and  Election. 

*'  Freedom  of  Man  is  not  controuled  by  the  Infallibirtty  of  the  Counfel  of  GOD, 

*'  n9r  can  interrupt  nor  difappoint  it  :  And  the  Sinfulnefs  of  the  Wills  and  Ways 

*«  oF  Men  is  not  juftified  by  the  Infallibility  and  Purity  of  the  Counfel  of  GODj 

'■*  nor  doth  it  pollute  it." 

I  will  now  proceed  and  fhew  how  ahfurdly  our  Opponents  obje£l  jfgainft  us, 
when  they  fay  that  we,  by   the  Doctrine  of  the  Decrees,  do  lay   Men   under  a 
Necefiity  of  finning, &  that  therefore  we  makeGOD  to  be  the  Author  of  Sin  :  Fcr 
heTe\n{asDi. Edvjards  observes, p^er. Redux,  p. 126.)  "  they  contradi(5l  themfelvef., 
*'   it  being  their  profeflOpinion,that  where  there  \%NeceJfity  there  is  «o5/«,becaufe 
*'    it  is  requifite  tiiat  anAdion  h&  free  if  it  h&fmful ;  for  if  Men  be  irrefijiihly  com- 
*'   pelled  to  a6t  fuch  and  fuch  Crimes,  it  is  no  Sin  in  them.     This  is  ih€\x prof eji 
*'  Doctrine.     Now  then,  if  it  be  no  Sin,   then  GOD,   who  is  faid   to  be  the 
<'   Author  of  Sin,   is  not  the  Author  of  it  :  Thus  they  confute  themfelves  and  de- 
«'  ftroy  their  <JZf«  Notions."     And //;/j  (fays   the  Doctor)  "is  no  uncommon 
"  Thing  for  this  Sort  of  Men,  for  they  ufually  make  their  Way  through  Con- 
*'   tradiclions,  and  aiTert  that   Caufe  which   they  themfelves  have  jhattered  and 
"  iveakned.     I  will  further  obferve,  That  the  Perfons  who  objedl  thefe  and  the 
*'  like  Things  to  us  are  ftrangely />^r//W,  and  don't  give  themfelves  Leifure  to 
<'  fee  the  Confequence  of  their  own  Propefitions  :    Why  is   the  Decree  io  per- 
*'  mit  Sin  the  fame  with  the  being  the  Author  of  Sin,  when  they  themfelves  main- 
<*  tain  Propofitions,  whence  vje  may  \i\ie.v  fuch  a  Conclufion  ?     They  grant  that 
**  GrOD  fubftracts  his  Grace  from  fome  Perfons,  whereupon  neceffarily  enfucs 
«'   their  Sinning.     Whether  they  had  given  GOD  Occaiion  to  deny  his  Grace 
*«  to  them  or  no,  is  not  inaterial  here  \    for   we  are  confidering  Sin  only  as  a 
,*'   iSz/^y?^f;f«/ of  the  Denial  of  divine  Grace:   And  thefe  yitu  grant  that  upon 
*'    this  Denial  thePerfons  cannot  but  fin,  and  continue  to  ^o  fo.     But  now  I  afk 
"  them,  Is  GOD  the  Caufe  of  this?     They  hold  no  fuch  Thing,  but  fay, 
««  that  Sin  is  the  Confequent^not  the  EffeSi  of  fuch  Denial  of  Grace.     So  in  the 
"  prefent  Cafe,  GOD  determines  to  fufter  Men  to  fin,  whence  Sin  folUws  : 
*'   But  thence  we  cannot  infer,  that  GOD  is  the  Author  or  efficient  Caufe  of 
"  Sin.     If  we  would  be  impartial,  we  (hould  then  find,  that  to  decree  the  Per- 
*'  miffon  of  Sin  is  not  to  be  the  Author  of  it,  but  they  are  quite  different  Things  : 
*'  Our  Adverfaries  then  fhould  not  be  fo  forward  in  drawing  Confequences and 
"  urging  them  againft  us."     Thus  far  theDo«5lor. 

'  And  now  (fay  I)  feeing  they  are  obliged  to  confefs,  that  GOD*  is  a  Being  in- 
f  vilely  holy,  and  who  accordingly  declares  his  Abhorrence  of  Sin,  and  that  he  is 
Almighty^  able  totally  to  root  it  out  of  the  World,  and  that  he  is  infinite  in 
Aicrcy,  and  ('as  they  fay^  moft  heartily  d.Vi^  fncerely  yN\\\\x\^  that  all,  even  every 
Individual  oi  Mankind  Ihould  be  faved.  I  lay,  feeing  they  are  obliged  to  and  do 
acknowledge  thofe  Perfedions  of  GOD,  and  plead  up  for  univerfal  Grace  after 
this  Manner,  it  is  fit  they  (hould  be  afked.  Why  or  wherefore  He  at  firft  fufFered 
Si4i  to  enter  into  the  World,  or  having  fufFered  it  to  enter,  and  at  the  fame 
Tiii^e  perfedly  knowing  its  pernicious  Qualities,  did  notjlife  it  in  its  very  Birth  f 

Or 


0/ Predestination  md  EuEcriOTfT.  irjT 

Or  wherefore  he /ft/l  fu^ers  its  Continuance  and  Spreadmgs,  whereby  the  SoaJr 
of  fo  many  Thoufands  are  ruin'd  for  ever  ?    efpecially  feeing,  as  our  Opponents- 
affirm,  that  at  the   fame   Time   he   moji   heartily  aiid  fmcerely  •tv'ijha  the  Sal- 
vation  of  them  all?       Let  thefe  very  penetrating  d^xii  fagacioiis  Objc6lors  render 
a  Reafon,  if  they  can^  beyond  the  Counfel  of  GOD's  Will,  and  the  LhifearchabU- 
nefs  of  his  Judgments  and  Ways,  wherefore  he  being  Almighty  and  Infinite  ia 
Mercy,  doth  not  efFe<StuaIly  Hop  up  that  wide  Gate  and   broad  Way  that  leadg: 
to  Deftruftion,  and  thereby  prevent  the  eternal  Ruin  of  thofc  maT)y  that  are  faiit; 
to  go  in  thereat.   Mat.   j.   13,     Let  them  tell  mc  why  the  mdft  righteous  andi 
raerciful  JEHOVAH  did  determine  to,  and  accordingly  a6iua!ly  made  Multi- 
tudes both  of  Angels  and  Men,  whom  he  nioft  perfectly  foreknew  would  fall  into. 
Sin,  go  on,  and  eternally  perifli :  Or  having  made  them  holy  and  pure,  why  did 
be  fufFer  them  to  falJ  into  fuch  Sins,   by  which  they  fall  into  fuch  iVlifchiefs  and 
Miferies  ?     Is  it  becaufe  hisArm  is  too  weak  for  his  Will  ?     Is  there  not  Powei*. 
enough  in  his  Hand  to  prevent  the  Damnation,  and  actually  effect  the  Salvation 
Off  every  one  in  particular  ?  and  yet  'tis  confefTed  that  this  is  not  by  him  effected. 
What  then  doth  it  profit  for  Men  to  talk  of  his  heartily  zuijhing  and  willing  of 
it  ?     Why  truly  that  they  may  defend  the  divine  Veracity^   Mercy  and  Sincerity. 
cxf  the  Almighty.     But  furely  this  is  a  mojl  miferable  Method  that  they  take  to. 
difthis  :  For  who  fees  not  with  half  an  Eye  that  they  hereby  charge  that  Inftnce-^ 
rity  upon  the  divine  Being,  which  they  feem  zealouily  bent  to  defend^   and  caft  a 
manifeji  Blot  and   Stain  thereon^   and  on  the  divine  Purity^  by  the  very  Meafures. 
they  u>fe  to  wife  out  the  Stain  which  they  fay  we  caft  thereon.     Let  us  put  all 
to^ethef  and  fee  the  Amount  of  it,  which  is  this.  That  almighty  GOD,  being 
infinite  in  Mercy  and  Truth,  doth  mo{\  fmcerely  xvifh  and   will  t}s\<z- Convcrfmn  and^ 
Salvation  of  every  Man,  and  yet  at  the  fame  Time  knoivivgly  and  wiUingh  fulVers 
many  of  thefe  very  Men  to  go  on   in   their  Sins  and  perifo^.     That  is,  in  other 
Words,   He  mo{\:  fncc rely  ivilh  that  to  be  cffeSJed,    which  yet  he  doth  not  cffeSf, 
altho'  i>e  be  both  able  and  willing  to  ejfcSt  it.      What  is  this  but  to  t^lk  foolljhl^- 
a^  well  as  wick'cdly  for  GOD  ?     Surely  it  becomes  thefe  Sort  of  Men,  Ica/l  of 
<a//  others,  to  cry  ©ut  at  every  Turn  upon  their  Opponents  Scheme  of  Do6lrine, 
**   Contraditlion  and  Nonfenfe,   ContradiSlion  and  Nonferfe." 

But  f  will  again  aflc  thefe  mighty  Advocates  for  the  divine  Puritf  j  thfefe'^/syw^f 
Difputers  of  this  Wcrld,  and /»ro/i?w«<2' Scholars  in  the  School  ox  Reafon ^xhdit  pre-' 
tend,  to  grafp  every  Thing  thereby.  How  came  Sin  at  firft  to  enter  into  th© 
World  ?  And  in  anfwering  this  (^leftion  let  them  aft  thePart  of  a  soodPhilofo- 
p!*er,  who  doth  xyotfo/ien  ov\  fecond  zad  fubordinate  Caufes,who  refls^iiot  until  hu 
arrives  at  the/r/ZCaiifc  of  all  thefeCaufes  ;  and  then  try  theirSkill  in  reconcihng' 
Sin^s  Entrance  into  the  Worid  ^^ith  the  divine  Purity  ahd  GOb'spro/efl  Hatred 
of  fo  great  an  EviK 

And  once  again  I  afk.  Why,  feeing  GOD  Is  infitiite  in  Mercy,  Power,  Pir^ 
rify.  Troth  and  Sinceritv,  doth  he  not  aShtally  and  effectually  deliver  everv  Indi- 
vidual of^v4/a»j's  fallen  Raceoirt  of  the  damning  Pawer  xii^svn-,  that- they  inav  iti 

Q.  ^  very 


114  Q/"  PREDESTINATTON   afjd  ELECTIONr 

very  deed  be  laved,  as  well  as  to  wijh  and  ujll  this  to  be  done  fo  very  heartily 
znd  Jincerelj  as  our  Obje(Stors  are  wont  in  the  mo/i  pathetic  Straim  to  fay  he  doth  ? 
backing  what  they  hy  with  a  large  RecitaJ  of  Scripture-Texts  in  order  to  prove 
tiieir  Ailertions. 

In  fhort,  it  is  certain  and  undeniable,   that  GOD  hath  Power  enough  in  his 
Hand  adually  to  convert  and  fave  every  Individual  of  fallen  Mankind,  if  he  fo 
pleafed  ;  But  feeing  (if  we  believe  the  holy  Scriptures)  he  doth  not  do  this,  it  is 
molt  evident  that  it  is  not  his  Will  and  Pleafure  to  do  it  ;   for  both  the  Scrip- 
tures^ together  with  Fafts  and  Evc^jts,  do  declare,  that  there  are  many,  whofe 
going  on  in  finning  and  perilhing,  he  wills  not  effeBually  to  hinder,  but  fuffers 
to  come  to  pafs.     So  that  I  might  well  retort  on  our  Opponents  and  afkthem, 
why  they  do  not  exprefs  their  Refentments  of  GOD's  being  unmerciful^  <ruely 
tyrannical  znd  infmcere  in  this  Caje  F     Why  do  they  not  cry  out  againft  his  fufFer- 
ing  Sin,  with  the  damning  EfFedls  thereof,  to  come  into  the  World,  while  it  was 
in  the  Pov/er  of  his  Hand  to  hinder  the  fame,  and  profefleth  his  great  Abhor- 
rence of  it  ?      Why  do  they  not  alfo  as  well  cry  out  againft  GOD's  real  fufFer- 
jng  and  permittingMen  to  go  on,  and  at  laft  coming  under  the  actual  Sentence  of 
Damnation  for  their  Sins,  as  againft  our  Account  of  Things,  feeing  it  lay  in  his 
Power  to  have  hindred  their  eternal  Ruin  ?     And  that  too  divers  Ways  ;  either 
Fir/}^  By  not  making  them  at  all  ;  or.   Secondly,  Having  made  them,   to  have 
effectually  kept  them  from  the  Pollution  of  Sin  ;  or,  Thirdly^  They  being  pollut- 
ed, to  have  effeiftually  purged  and  cleanfed  them   therefrom,   and  compleatly 
fan£tified  and  faved  their  Souls  from  pcriftiing  in  their  Sins.     He  couidhave  faved 
every  Individual  of  h\len  Mankind,  if  he  h-^d  fo  ivilled  :    But  feeing  he  doth  not 
fave  all,  'tis  evident  he  never  willed  all  to  be  faved,  without  Exception.     To  fay 
otherwife,  is  nothing  lefs  than  to  charge  him  with  either  Weaknefs  and  Want  of 
Power  to  execute  his  whole  Will,  or  elfe  that  he  alte^'i  his  Will  as  to  the  Salva- 
tion ^{  fome,  feeing  all  are  not  faved  ;   either  of  which  is  highly  difhonourable  to 
a  -Being  oi  abfclute  and  itifnite  Perfection.     Neither  doth  thefe  Notions  of  TLtveak 
and  mutable  Willingnefs  of  univerfal  Salvation,  which  they  afcribe  unto  GOD, 
any  better  provide  for  the  Sinner's  Comfort  and  Encouragement  (whatever  may 
be  pretended)  than  it  doth  for  GOD's  Honour.      For  what  fclid  Foundation 
for   a    Soul-faving  Hope  can  fuch   JViJhings    of    a     univerfal   Salvation    pro- 
duce, \h-cit  e\ihzx  x\\roaQ};\  JFeaknefs  ox  Mutability  is  liable  to  come  to  nought; 
nav,  at  lajl  iiTue  in  fVrath  and  DeJiruSfion  f     Let  then  our  Opponents  try  to 
reconcile  GOD's  Will  \n  fujfering  many  to  go  on  in  their  Sins  and  perifhing  in 
the  fame,  with  his  Perfections  oi  Purity,  Equity,  Mercy  and  Sincerity,  which  they 
fay  our  Doctrines  do  run  counter  unto.     Muft  they  not  here  amazingly  cry  out, 
O  the  Depth  '      And  if  our  Account  of  Things  is  (hocking  and  furprizing,   put- 
ting us  to  a  Non-pksy  furely  thefe  Accounts  thereof,  which  our  Opponents  are 
obliged  to  own,  arc  no  lefs  Jo  ;  and  the  very  fame  Objedtions  they  raife  againft 
MS,  ^\e  ag2i\ni{  themfehes  here,    and  the   like  Difficulties  revolve  upon  them  to 
account  for.     In  the  doing  of   which,  their  wonted  Methods  of  having  Re-. 
courfe     to  ineffeSlual  Wjflies,     which    they    afcribe    unto    GOD,  ^will   not 

ferve 


Of  Predestination  and  Electjon.  1.15 

fcrve  their  Turn,  but  rather  make  the  Matter  worfe^  and  entangle  themfelves 
yet  the  morey  as  before  obferved  ;  they  muft  at  lajl  rtji  in  this.,  that  GOD  hath 
Mercy  on  whom  he  will  haDi^Mercy,  have  Compaflion  on  whom  he  will  have 
Companion,  and  whom  he  will  he  hardneth  j  concluding  that  his  Judgments  are 
unfearchable,  and  his  Ways  paft  finding  out,  and  that  at  the  fame  Time  they 
are  all  according  to  Truth  }  that  \Ahile  Clouds  and  Darknefs  are  round  about 
him,  Righteoufnefs  and  Judgment  are  the  Habitation  of  his  Throne  :  So  that 
neither  will  that  other  evafive  Shift  a  Whit  beiter  folve  the  Dii^iculties  fpoken  of, 
when  they  fay,  that  if  GOD  fhould  exert  his  almighty  Power  to  fave  umvilling 
Souls,  then  he  -w  ou\di  dijiroy  xhcix  free  Agency:  For  from  hence  it  follows,  that 
ahho'  GOD  is  mod  merciful  and  moft  heartily  wifhes  the  Salvation  of  every 
Man,  yet  he  will  fooner  fufFer  many  Thoufands  of  them  to  go  on  and  be  damned 
rather  than  deftroy  theiryV^^  Agency  forfooth  :  Juft  as  if  he  bore  fo  fuperiour  a 
Regard  to  Men's  free  Agency  as  over-hallanced  and  out-weighed  all  his  mojl  pincers 
Wifties  of  their  Salvation;  or,  as  if  he  could  not  fave  them  well  enough,  con^ 
fiftent  with  their  free  Agency,  without  leaving  their  Salvation  wholly  in  their 
ou;^;  weak  Hands,  independent  of  his  determining  Grace  :  What  then  becomes 
of  his  Mercy,  Power  and  Wifdom  ?  Befides,  that  which  flill  makes  the  Matter 
worfe  here  is.  That  the  free  Agency  contended  for  to  acl  either  Way  indifFe- 
rently,  Hell-ward  ox  Heaven-iuard^  independent  of  GOD's  determining  Grace, 
carries  in  it  as  much  Freedom  and  Power  to  do  Evil  and  be  damned,  as  to  do 
Good  and  be  faved.  This  it  feems  is  the  Gift  of  GOD,  as  the  EfFedls  of  his 
boundlefs  Mercy  and  earneft  Defires  of  all  Men's  Salvation.  But  furely  'tis  a 
very  odd  i^nd /I range  Way  of  clearing  up  the  Mercy .^  Purity  and  Sincerity  of  the 
Almighty,  to  make  him  out  to  be  the  Author  and  Giver  oi (o pernicious  a  Quality 
as  this  Sort  of  free-will  Ability,  whereas  Man's  own  free  Will  hath  ever  ap- 
peared to  be  the  very  Source  of  Sin,  and  fo  leave  all  Men  in  a  very  fair  Way  to 
ruin  themfelves  for  ever,  to  whom  he  is  faid  moft  fincerely  to  iviJJj  Salvation. 
How  unworthy  of  the  divine  Being  \s  fuch  a  Scheme  of  Doftrine  ?  But  can't* 
Men  ?L^  freely  without  a6ling  independently  ?  This  were  to  render  GOD  mak- 
ing a  Creature  which  he  cannot  govern.  Yet  if  this  free-will  Power  be  not 
allowed  to  Men  as  free  Agents,  the  Cry  is  prefently  that  their  free  Agency  is  in- 
tirely  deflroyed  \  and  that  their  Wills  are yirtY^,  inftead  of  being ^r^^;  and  that 
then  Rewards  and  Punifliments  can't  be  juft.  But  all  this  is  founded  on  a  ^ro/r 
Miftake,  viz.  That  a  Power  to  adt  indifferently  either  IVay  towards  Good  or 
Evil,  is  effential  unto  free  Agency.  Whereas  it  is  not  effential  but  only  accidental 
to  free  Agency,  to  a6l  either  Way  indifFerently,  as  in  Aftions  either  natural  or 
rwiral-y  fuC(h  as  this.  That  every  Man,  whether  good  or  bad,  has  a  iree-will 
Power,  under  ihe  Influences  of  coinmon  Providence,  either  to  fit  down  or  ftand 
up,  to  walk  abroad  or  ftay  at  Home,  to  give  Alms,  or  read,  go  to  Church,  to 
pray,  l^c.  or  not,  or  any  other  AcStion  that  is  mcerly  natural  or  moral  as  to  the 
Aiatttr  of  them,  that  may  be  done  without  fupernatural  Aids.  So  I  fay,  many 
ir&c  Agents,  confidered  in  themfelves,  abJlraSlly  from  the  infallible  Purpofes  of 
GOD  concerning  them,  have  a  free-will  Power  in  fcveral  Cafes  or  A£lions  na- 
tural or  rneerly  moral  as  to  the  Matter  of  them,  under  the  Influence  of  common 

Providence. 


ii6  0/ Predestination  and  Election." 

Providence.  Yet  after  all  1  do  affirm,  that  a  Freedom  to  adl  either  Way  indif* 
ferently  is  not  ejfentlal  to  free  Agency  :  For  if  it  was,  then  by  juft  Confequence 
it  would  never  be  wanting  in  free  Agents,  as  indeed  it  is,  as  will  mahifeftly  ap- 
pear by  divers  Inftances.  And, 

FirJI,  Muft  not  every  one  allow  that  the  ever  hhjfed  GOD  is  ^free  Agent  in 
all  that  he  doth  ?  Is  he  under  any  Force  or  Compulfion  to  do  what  Le  doth  ? 
Doth  he  not  love  himfelf  and  Holinefs  moft  freely  ?  And  yet  'tis  evident  he 
lannot  do  other  wife. 

Secondly^  Muft  it  not  be  allowed  that  the  glorified  Saints  and  Angels  are  free 
Agents  in  loving,  blefling  and  praifing  GOD  ?  Do  they  not  adl  therein  with 
the  greateft  Freedotn  f  Dare  any  fay  that  they  a6t  herein  by  Force  and  Compul- 
fion, v/ithout  Freedom  and  Liberty  ?  And  yet  every  one  mufl  confefs  that  th-ey 
cannot  do  otherwife.  From  v.hence  'tis  evident  that  a  free-will  Power  to  a6t 
either  Way  indifferently  Good-ward  or  Evil-ward, is  not  ejfeniial  to  free  Agency, 
feeing  this  is  wanting  in  fuch  as  2iiQfree  Agents. 

Thirdly^  I  might  add.  Are  not  the  obdurate  Devils  free  Agents  in  what  they 
do  ?  Are  they  compelled  o:  forced  to  do  Evil  ?  And  yet  they  have  no  free-will 
Power  to  do  otherwife,  they  have  no  IVill  to  do  that  which  is  Good. 

I  am  not  infenCble  that  thefe  Inflances  are  by  fome  objc£led  againft,  as  imper- 
tinent to  the  prefent  Purpofe  ;  but  I  truft  they  are  never  the  motefo  for  fuch  im- 
pertinent ObjecStions :  For  the  Qiieftion  here  is,  Whether  the  free-will  Power 
pleaded   for  be  eff'ential  to  free  Agency  in  a  free  Agent,  as  fuch.  Yea  or  No  ? 
Either  It  is,   or  it  is  not  :     If  it  be,  then  how  comes  it  to  be  wanting  in  fome 
free  Agents,   as  we  fee  it  is  ?     Or  will  any  fay  that  a  Thing  is  cornpleat  when  an 
eJfcntialVzn  thereof  is  wanJjing  ?     If  it  be  not  thus  eflential,  then  how  vainly  do 
Men  plead,  that  free  Agency  is  deflroyed  by  the  Abfencc  of  the  faid  free-will 
Power  pleaded  for  ?     If  indeed  we  denied  that  unto  free  Agents,  which  was  an  inr 
legraloT  effcntial  Part  o^  free  Agency,  then  the  Objection  raifed  againft  us  for  de- 
ftroying  Men's  free  Agency  would  be  oi  jome  Ftuxe  :  But  as  it  is  otherwife,  it  is  " 
of  none  at  cli.     That  which  is  ejfeniial  to  free  Agency  in  a  free  Agent  we  readily 
allow  to  be  inaUiTee  Agents.      The  Ejfcncf  of  which  I  conceive  to  lie  in  zfree^, 
Kdt  of  the  Will,   in  purfuing  that  Wjhich'the  Affe6lions  cleave  to,  or  that  vi'hich 
the  Agents  like  beji.     And  tliu5  the  ever  blcfied  GOD  delights  in  himfelf  and 
Holinefs  moji  freely  \  and  thus  the  glorified  Saints  and  Angels  do  -^^'S^cj^reatefl^ 
Choice  and  Freedom  love  and  praife  their  God  and  Saviour  ;  and   tAus  regenerate 
Souls,  the  Saints  of  GOD  on  Earth,  being  born  of  the  Spirit  from  above  (althb'' 
that  they  are  faid  to  be  wi7^^  willing  i?y  a  Day  of  GOD's  Power,  and  that  the 
Loveof  Christ  fsw/^r^JiW/^  them  to  live,  not  unto  them.felves,  but  unto  him) 
do  this,    treading  in  the  pure  ^nd.pleafant  Paths  of  Wifdom  with  the  grefluji 
Freedom,  as  the  Matter  of  their  Choice  and  Delight.     It  is  true  indeed  that  the  un- 
reginerau  P^t  in  them  doth  relu^  at  divine  Things,  war  againft  and  molcft  the 

new 


0/ Predestination  and  Eiectiom*  117 

new  Creature,  yet  with  Regard  unto  it,  to  wtU  with  them  is  prefent,  and  they 
do  delight  in  the  Law  of  GOD  after  the  inward  Man,  which  yet  (being  born  of 
GCD)  cannot  fin,  Joh.  3.  9.  it  ferves  GOD  muj}  freely  ;  for  we  muft 
note  that  there  are  in  the  Regenerate,  as  St.  Paid  reckoneth  up, 
Rom.  7.  the  spirit  and  the  FUJh^  x\\tnew  Man  and  the  old  one,  the  Mind  znd 
the  Flejhy  the  former  of  which  ferves  the  Law  of  GOD,  but  the  latter  the  Law 
of  Sin,  which  the  other  doth  not  ferve  :  "  So  then,  faith  the  Apoftle,  with  my 
Mind  ferve  I  the  Law  of  GOD,  but  with  my  Flefh  the  Law  of  Sin."  This 
new  Creature  then,  diftinguifhed  from  the  old  Man,  cannot,  doth  not  fin,  but 
ferve  the  Law  of  GOD,  and  yet  this  is  done  7noft freely  ;  for  faith  St.  Paul,  ''  1 
delight  in  the  Law  of  GOD  after  the  inward  Man."  Now  what  can  be  more 
free  in  an  Agent  than  to  do  what  he  likes  hefi,  and  that  too  with  Delight  and 
PUafure  ?  Such  free  Agents  are  the  Saints  in  the  Ways  of  HoUnefs,  and  fucb 
free  Agents  are  wicked  and  unregenerate  Men  in  the  Ways  of  Sin,  altho'  at  the 
fame  Time  thefe  have  no  Will  nor  Liking  unto  Godlinefs,  being  unregeneratc» 
are  wholly  impure  in  all  their  feveral  Faculties  :  As  their  Underftandings  (the 
Eyes  of  the  Soul)  aro  fo  darkned  that  they  fee  no  Lovelinefs  in  Christ,  fo  their 
Wills  and  Affe(5lions  are  fo  carnal  and  corrupt,  that  they  x^'iM^t  to  come  unto 
him  for  Life  ;  in  which  Refufal  they  21^  freely,  doing  what  they  like  beft.  Job. 
6.  40.  Their  carnal  Minds  are  even  Enmity  againfl  GOD,  as  a  holy  GOD,  and 
the  Pwrr/y  of  his  Law,  to  the  which  (being  unregenerate)  they  are  not  fubjeSf, 
neither  indeed  can  be  ;  fo  that  being  in  the  Flefh  they  cannot  pleafe  GOD  ;  they 
xvant  a.  PFill  to  ^\ez(Q  \\\m,  Rorn.  8.  5,  6.  Hence  our  Lord  might  well  fay. 
Job.  6.  44.  "  No  Man  can  come  unto  me  except  the  Father  which  hath  fent 
me  draw  him  :"  Yet  they  have  their  Choice  in  refufing  Christ  and  embracing 
Sin  and  Folly,  which  they  do  with  Delight  and  Pleafure  ;  fo  that  in  Sinning  they 
do  not  zdt  forcedly  hxxt  freely  :  And  I  have  before  fhewn  in  the  Cafe  cf  Christ's 
Betrayers  and  Murderers,  that  the  divine  Decrees  do  not  offer  any  Force  upon 
the  Wills  of  wicked  Men  :  That  notwithftanding  they  do  a£t  moft  freely,  and 
therefore  without  true  Repentance  GOD  will  damn  them  iujily  :  The  Malignity 
of  their  Wills,  which  are  Enmity  againft  GOD  and  the  Purity  of  his  Law,  will 
furnifli  out  fufficient  Grounds  for  their  jufl  Condemnation  in  the  laft  Day,  when 
their  own  Confciences  will  bear  them  Witnefs  that  they  a£led  with  the  greateji 
Freedom  in  Sinning,  and  accufe  them  for  doing  many  Things  which  they  ought 
not  to  have  done,  and  for  the  not  doing  many  Things  which  they  ought,  and 
which,  under  the  Influence  of  common  Providence,  they  bad  an  Miliiy  to  have 
done  i  altho'  without  regenerating  Grace  they  could  not  favingly  believe,  and 
do  the  acceptable  Works  of  Faith  and  Labour  of  Love  :  *'  For  they  that  are  in 
the  Flefh  cannot  pleafe  GOD^"  *'  And  without  Faith  (even  fuch  as  Abel  and 
Boah  zxid  Enoch  \\zd)  it  is  impoflible  to  pleafe  him,"  Heh.  11.  5,  6.  None 
will  be  able  in  that  Day  to  fay  that  their  Will  was  towards  Christ,  and  that 
they  would  fain  have  come  to  Christ  for  Life  and  ferved  him  faithfully,  but 
could  not,  or  that  they  came  to  him  in  good  Earncfl  for  Grace  and  Mercy,  but 
were  rejeded.  If  indeed  the  natural  Man  faw  the  Beauty  of  Holinefs,  the  Ex- 
cellency of  Christ,  had  a  real  liking  unto  and  was  defirous  of  the  fame,  and 

through 


2i8  0/ Predestination  5«i  Electiow. 

through  meer  want  of  Strength  to  come,  was  neceflltated  to  flay  in  the  Tents 
of  Sin,  then  he  would  not  be  a  free  Agent,  becaufe  forced  to  a6l  contrary  to 
his  Will :  But  while  he  adls  voluntarily  and  upon  Choice^  he  muft  needs  ztXfreel^j 
and  therefore  may  be  punilhedyr^/y,  zs  Judas  wzs^  and  thofe  others  of  Christ's 
Betrayers  and  Murderers  that  remained  impenitent,  who  with  wicked  Hznis^ 
with  the  Concurrence  of  their  wicked  Wills,  did  acSl  freely  and  voluntarily  in  kil- 
ling that  Prince  of  Life,  who  was  delivered  by  the  determinate  Counfel  and  Fore- 
Jknowkdwe  of  GOD  to  the  ignominious  Death  of  the  Crofs.  The  Apoftle  com- 
plained to  GOD  the  P^ather  againft  Herod,  Fontius  Pilate^  and  others  ;  but  for 
what  ?  Why  for  doing  to  his  holy  Child  Jesus  what  his  Hands  and  his  Coun- 
fel determined  before  to  be  done.. 

Hence  then,  the  divine  Oractes  do  evidentTy  maintain  that  there  is  fuch  a 
Tliino'  (how  myfterious  foever  it  may  appear  to  carnal  Reafon)  as  a  ConCftency 
between  the  infkllihlc  Purpofes  of  GODy  znd  the  _/>w  Jgency  of  Men  about  one 
and  die  fame  Event  ;.  that  the  Certainty  of  the  former  doth  not  difannul  a  Free- 
dom of  Will  in  the  tragical  Effeders  of  it,  nor  in  the  leaft  extenuate  theirGuilt^  _; 
This  is  a  Scripture-Propofition,  written  in  fuch  legible  Characters  that  there  is  no 
£hun.ning  its  Evidence,  but  by  the- defperaie  Shift  of  denying  its  Validity  and  di- 
'wine  Ori'^nnat.  To  all  this  I  would  afk.  Whether,  feeing  Christ's  Sufferings 
and  Death  are  pofitively  afcribed  to  the  determinate  Cbuniel"  of  GOD, they  were 
not  in  that  regard  nccejfary  ?  And  whether jnotwithifanding, he  did  not  fuffer  and 
^\e  mo [}  freely  as  a  free  ^gcnt^  without  Force  ?  For  he  had  Power  to  lay  down 
\i\s  Life,  a-nd  Power  to  preferve  it,  or  to  take  it  up  again  ;  he  loved  his  Church 
(mark)  and  gave  hirafelf  for  it,  an  Offering  and  a  Sacrifice  unto  GOD  for  a 
iweet  fmelling  Savour.  A  full  Evidence  of  his  free  Agency  in  that  Matter  : 
Which  may  once  for  all  ferve  to  prove  a  Confiftency  between  h'eccffiiy  zndfree 
jf^eficy.  That  there  is  a  Confiftency  bctweenGOD's  Foreknowledge  and  Man"s 
free  Agency  the  Jhni'nians  confefs  :  That  there  is  a  Confiftency  bctweenGOD's 
Fore-ordination  and  Man's  free  Agency  the  divine  Oracles  do  declare. 

Hence  then,  let  thofe  Gentlemen  tell  me  how  fine  that  Hair  muft  be  that  can 
Be  drawn  between  the  divine  Forchowledge  and  the  divine  Fore-ordination  :  Sure 
1  am,  that  both  in  Regard  of  the  Death  of  Christ  and  the  Salvation  of  GOD's 
Eledt,  thereby  thefe  two  are  joined  together  ;  *' For  whom  he  did  foreknow 
thofe  he  did  predeftinate  to  be  called,  juftifiedand  glorified,"  Rom.  8.  29,  30» 
Bu't  alas  !  according  to  our  Opponent's  Scheme,  they  that  are  aftually  called, 
jtiftined  and  faved,  did  attain  thereunto  by  a  free-will  Power,  independent  of 
GdD^'s  Fredejiinatlon,  or  fovereign  determinihg  Grace:  Whence  it  might  fo 
have  happer>ed  that  the  Saved  might  have  been  damned  ;  their  coming  to  Hea- 
ven was  bat  ara^r  Foradventure  ;  but  Thanks  be  to  their  free  Wiii  that 
Jtappened  to  turn  of  their  right  Side  ;  but  no  Thanks  unto  GOD  for  any  fuper- 
Eattital  Aids-  or  abfolute  Purpofe  of  eledting  Grace  :  For  that  our  Opponents 
wdf  by  no  Means  allow  of,  left'  they  ihould  be  forced^  to  go  tch  Heaven;  againji 
ikdr  i¥iliu\  whereby  they  iioulU  lofe  the  Honour  of  their  firs-  J^ency  forfavih^ 

But 


Of  PREDESTlNATrON    M^  ELECTION".  HO 

But  all  fuchasaic  well  acquainted  with  themfelves,  and  ferioufly  confidcr  the 
common  evil  Bent  of  t^licn  M.anlcind,  and  how  unequal  a  Match  Man,  even  iu 
Paradicc,  was  for  ihe  Devil  wiihGut  conjirming  Grace,  will  allow,  that  were  it 
not  for  fiich  Grace  not  (o  much  us  one  of  all  the  fallen  Pvace  would  have  bceu 
faved  ;  and  thaty2>7ni?  of  them  are  faved  is  entirely  owing  to  thQfree  and  deter- 
mining Grzcc  o(  QOD '.  So  that  after  all  our  Opponents  difmal  Declamations 
againft  thofe  Do6lrines,  they  appear  to  be  no  worfe  than  this,  vi^.  I'hat  when  all 
Mankind,  if  left  unto  themfelves,  independent  of  fupernatural  Grace,  would 
work  out  their  own  eternal  Ruin,  GOD  of  his  fovereign  Grace  and  Plcafure 
determined  efFedually  to  hvcfomc,  and  they  a  Number  whom  no  Man  can  num- 
ber, ten  thoufand  Times  ten  Thoufand  and  Thoufands  of  Thoufands ;  and  tlie 
Event  exadtly  anfwers  thefe  Determinations,  as  Scripture  and  Fact  do  jointly 
evidence.  So  that,as  ourOpponents  by  their  loudeftOut-cries  of  GOD's  wifning 
the  Salvation  equally  of  every  Man,  withoutException,domake  theNumber  of  the 
a(!lually  Saved  never  the  more  ;  fo  our  Dodrine  of  Eledlion  do  make  them  never 
the  Icfs  :  Yea,  herein  our  Dodrine  is  preferable  to  theirs,  in  that  it  reprefents 
GOD  as  intending  and  certainly  effe6ting  the  Sanctification  and  Salvation  of 
fome,  even  Thoufands  of  Millions  :  Whereas  their  Dodrine  reprefents  the  Sal- 
vation of  every  Man  mod  precarious  and  uncertainy  at  befl:  but  a  bare  PoJJibility^ 
as  what  may  or  may  not  come  to  pafs,  the  Lord  not  fecuring  it  by  an  infallible 
Purpofe  to  fo  much  as  one.M^n  of  all. 

Moreover,  as  our  Opponents  difclaim  ?i\\pofttive  and  abfolute  Determinations 
of  GOD's  giving  either  efFedual  Grace  or  Glory  to  any,  I  would  aik.  How 
fhould  any  Man  comply  with  the  Conditions  of  Salvation,  fuch  as  Perfeverance 
in  Faith  and  Holinefs,  that  they  may  be  faved,  (without  which  our  Opponents 
confcfs  Men  cannot  be  faved)  feeing  Faith  and  Sandification  are  the  Gifts  of 
GOD,  which  (according  to  our  Opponents  Notions)  he  hath  not  pofitively  and 
<73/o/«/^// determined  to  give  unto  anyMan  j  znd  U  not  piirpofeil, then  by  juftCon- 
fequencc  not  pro  mi  fed,  for  GOD  doth  not  give  thefe  Gifts  a"^t  random  j  his  Pur- 
pofes  and  Promifes  are  exa£?ly  commenfurate,  the  former  being  the  Ground  of  the 
latter.  Now  where  there  is  neither  certain  Purpofe  nor  Promife  of  GOD  to  be- 
ftovv  thefe  Qi_jalifications,  how  {hall  any  one  pofTibly  comply  with  the  Conditions 
of  Eledion  and  Salvation  that  they  may  indeed  be  faved?  but  the  poor  Men 
muft  of  Courfe  perifh.  Thus  if  Matters  are  duly  weighed,  the  Charc^e  of  un- 
merciful and  defpairing  Dodrinedothjuftly  belong  to  our  Opponents  (jzy^  Scheme, 
as  evidently  rendring  the  Salvation  of  every  Man  a  moral  Impoffibility. 

Again,  obferve,  As  their  very  merciful  Scheme  of  Dodrine  gives  no  Encou- 
ragement or  Grounds  of  Comfort  to  wilful  and  impenitent  Sinners  any  more 
than  our's  do  ;  fo  tbeir's  comes  far  (hort  of  our's  in  Point  ©f  Comfort  and  En- 
couragement to  thofe  that  are  indeed  penitent  and  godly,  becaufe  we  maintain, 
that  as  all  that  the  Father  chofe  in  and  gave  unto  Christ,  fliall  come  unto  him' 
fo  hmi  that  cometh  he  will  in  no  wife  reject  or  caft  out,  and  that  in  whomfoever 
the  good  Work  of  Grace  is  begun,  GOD  will  mofi  (triainly  carry  it  on  and  per- 


lid  Of  PREDESTii^AtroM  and  Electio.n. 

fe£^  it  until  the  Day  of  Christ  :  So  that,  as  this  good  Work  of  Grace  and 
Sandification  is  the  Effedl  and  Evidence  of  their  Election  paft,  fo  it  is  a  PJedgc 
of  their  Glorification  to  come,  according  to  that,  2  The/.  i.  13.  *'  GOD  hath 
from  the  Beginning  chofen  you  to  Salvation  through  Gan<Stific2tion  of  the  Spirit 
and  Belief  of  the  Truth."  Whereas  it  is  our  Opponents  profeft  Principle,  that 
even  thefe,  the  Eleft,  the  fandlified,  regenerate  and  godly  Souls  zvtjiill  liable  to 
fall  away  from  their  State  of  Grace  and  Favour  of  GOD  finally,  and  perip)  eter- 
nally ;  that  thefe  who  are  FavonritA  of  Heaven  and  Heirs  of  Salvation  now,  may 
fo  fall  into  Sin  as  to  become  the  Sabje<9:s  of  GOD's  IFrath,  and  Hiirs  of  Hell 
and  Damnation  hsreafter.  > 

Hence  then,  Let  every  judicious  zn^^ -impartial  Reader  now  judge  whofe  Doc- 
trines, theirs  or  curs,  do  beft  deferve  Epithets  of  Unmerciful,  Dejpairing,  and  the 
De/iroyer  of  all  Hopes  of  Salvation.  What  a  melancholy  Refledtion  of  Thought 
inuft  it  yield  to  p:)or  dejeired  Souls,  fenfible  of  their  manifold  WeaknefTes  and  po- 
tent Enemies,  that  however  the  good  Work  of  Grace  is  begun  in  their  Souls,  that 
y-ct  it  may  fail  of  being  carried  on  to  PtrfeHion  ^  that  if  they  can  finally  perfevere 
in  Holinefs,  through  all  Manner  of  Difficulties  whatfoever,  by  a  due  Improve- 
ment of  afuppofed  common  Stock  of  free-will  Abilities,  independent  of  any  con- 
firming, determining  Grace,  they  m.ay  at  laft  be  faved  ;  but  if  they  cannot  do  this^ 
they  mull  inevitahly  perifli,  as  Thoufands  have  done  before  them. 

By  this  Time  the  Reader  may  fee  how  mightily  our  Opponents  do  advance 
and  fet  forth  the'  Attributes  of  divine  Grace  and  Mercy  by  their  noify  Out-cries 
about  GOD's  fincere  Wijlnng  of  every  Man's  Salvation.  Let  the  Reader  fee 
what  he  can  make  of  fuch  Out-cries  of  GOD'^^ifliing  of  the  Salvation  of  all 
Men,  and  try  how  he  can  reconcile  this  Wifh^.  denying  all  ahfolute  Purpofes  zr\ii 
Determinations  in  GOD  to  fave  (0  much  as  any  one  Man  ;  even  the  Saints, 
or  true  Believer  himfelf.  Thus  might  we  deal  with  our  Opponents  in  a  Way  of 
,ju/i  Retaliation.  As  for  the  feveral  particular  Texts  on  which  they  found  their 
Notions  of  ineffe^ual  Wifties,  which  they  afcribe  unto  the  divine  Being,  I  fhall, 
by  his  gracious  Aids,  confider  hereafter. 

Moreover,  I  might  here /»/?/;•  obferve,  how  m;y«/?(v  they  charge  us  with  de- 
fating  and  limiting  the  Grace  and  Mercy  of  GOD,  feeing  the  Accounts  we  give 
thereof  are  exactly  co?nmenfurate-w\t\\  the  Plan  of  holy  Scripture  ;  whillt,  as  it  fays» 
that  "  GOD  is  gracious  and  merciful,  flow  to  Anger,  abundant  in  Goodnefs 
and  Truth,  fhewing  Mercy  unto  Thoufands,  i5fc."  fo  alfo  it  brings  GOD  in 
faving,  in  a  Way  of  divine  Sovereignty,  and  that  too  in  a  doubled  znd  moji  empho' 
tic  Speech,  **  I  will  have  Mercy  on  whom  I  will  have  Mercy-,  and  I  will  have 
Compaffion  on  whom  I  \Vill  have  Compaifion,  and  that  whom  he  will  he  hard- 
neth."  This  is  ihc  Scripture- Account  oi  divine  M&tcy  in  its  uniform  znd  con- 
nc£fed  Parts  i  which,  therefore  vain  Man  may  not  attempt  iofeperate* 

Hence 


Of  Predestination  And  Election'.  121 

Hence  let  our  Objectors  accordingly  eonfider  this  Scripture-Account  of 
Things,  or  elfe  never  pretend  to  plead  Scripture  at  all.  And  let  them  withal  eon- 
fider hovu  vnhi  are  all  their  Flour'ijhes  about  GOD's  univerfal  faviiig  Grace  and 
Alercy^  and  his  hearty  wijhing  the  Converfion  and  Salvation  o'i every  Man,  while 
they  feperate  all  this  from  all  abfo lute  or  certain  Ptirpofes  and  Deterndnaiions  in  hinv 
to  give  Faith  and  Salvation  unto  fo  much  as  one  Man  of  all.  According  to  them^ 
GOD  hath  given  to  every  Individual  of  Mankind  a  Talent  of  faving  Grace, 
Chrijiians.,  Turks,  Jeius  and  Pagans^  which  Talents,  if  Men  will  improve  well, 
they  (hall  be  eledted  and  faved,  but  yet  hath  not  abjolutely  determined  that  ens 
fingle  Perfon  of  all  thefe  fhall  be  eledted  and  faved,  or  that  they  fhall  certainly 
comply  with  the  Conditions  thereof  that  they  may.  GOD  has,  it  fccras,  done 
his  Part,  and  then  looks  on  with  a  very  wijhful  Eye,  as  a  Spe^ntcr,  to  fee  the 
Event,  earmjllf  wijhing  and  dejirtng  that  every  one  may  make  a  right  Choice  and 
perfevere  therein  ;  which  fome  fee  fit  to  do,  independent  of  fipernatural  Aids, 
whereby  they  become  intitled  to  Election  and  Salvation  ;  while  others  mit^ 
improve  their  faid  Stock  of  Grace  and  Talents  of  free-will  Power,  whence  GOD 
refufeth  to  eledt  and  fave  them,  altho*^  he  as  much  wijhed  and  willed  their  Salva- 
tion as  he  did  the  others. 

>  leiiaih 

But  who  does  not   at  once  fee,     how   unworthy   of  the  alwffe  GOD /^/^,§ 
a  Scheme  of  DotSlrme  is  ?     Alfo  in  havj forcible  and  wrong  a  Manner  our  Oppo- 
nents/)rr/}  into  their  Service  the  Parable  of  the  Talents  :    Juft  as  if  thereby  is 
meant  that  every  individual  Man  and  Woman,   not  only  Chrijiians,  hjeivs,  but 
alfo  Turks, or  Pagans,  who  have  no  moreLight  into  GOD*.-.  Way  of  Salvation  than 
what  the   Light  of  Nature  can  gather   from  the  Book  of  Creation    ?nd  Pro- 
vidence,   or  from  Mahomet's  Alcoran,  had  a  Talent  of  faving  Grace,  upon  tiie 
due  Improvement  of  which,  without  any  Gofpel  Light,  or  fupernatural  Gifts  of 
Grace,  they  may  come  to  the  Attainment  of  Election  and  Salvation  ;  whereas  in 
that  Place  our  Lord  is  only  and  particularly  fpeaking  of  his  yifible  Church  and 
the  Gofpel  Difpenfition,  which  he  calls  the  Kingdom  of  Heaven  ;  which  there- 
fore cannot  intend  the  Kingdoms  of  this  IVorld,  with  all  Men,  the  Inhabitants  of 
the  fame.     In  the  foregoing  Par-able  of  the  wife  and  foolifli  Virgins,  he  had  fpo- 
ken  of  the  Meinbers  of  the  vifible  Church  in  general,  as  fuch,  both  fuch  as  .were 
rip^/ and  fuch  as  were  only  wOT/??ij/ Chriftianfe'.     And  then' in  this  Parable  of  the 
Talents^  which  immediately  follows,  our  Saviour  comes  to  fpeak,  as  I  conceive, 
more  particularly  of  the  Miniflers  oi  the  Church,  gifted   with  the  Talents  of 
Knowledge  and  Utterance,  for  the  Service  of  Christ  and  his  Gofpel-Kingdom, 
who  are  therefore,  by  Way  of  £'w?/)^^j,  czAeA-  Servants,  and  their  minifterial 
Gifts  called  Taleiks',--^\\\<:\\  they  are  to  impwjve  xvith  Study  and  Diligence,  an- 
fwerable  to  the  feveral  Meafures  and  Degrees  of  Ability  GOD  hath  given  them^ 
to  loracyfof,  unto  others  tw9,  and  unto  others  one  Tafcht.     Now  as  thefemini- 
fter>al  "Gifts  or  TiX^wiimay  dv  have'le¥ri  where  true  fanc^ifyffig  Grace  is  not  \  /^ 
it  is  no'  Wonder  that  fome  prove  flothfal,  hiding  their  Talents  in  the  Earth,  ais 
Z)^/wtf J  the  Preacher  did,  and  at  lafi:  be  caft  as  unprofitable  Servants  into  vyutef 
Darkaeii,  as  wili  be  the  Cafe  gf  fome  that  had  prophdied  in  Christ's  Namc» 


122  0/  Predestination  and  Election. 

Jl^ai.  J.  22.  So  that  this  Place  of  Scripture,  if  duly  confidered,  doth  neither 
prove^the  Doctrine  of  univerfal  Grace  in  every  Man,  nor  the  poflibility  of  the 
final  Apofti:cy,  as  fome  imagine. 

Let  the  Reader  duly  confider  how  exn£[\y  this  Account  of  Things  agrees  with 
the  Scope  of  the  Place,  and  Connexion  of  the  two  Parables  in  their  Order ; 
the  firlt  of  the  ten  Virgins,  reprefenting  the  vifible  Church  in  her  Members,  both 
nominal  znd  real,  and  then  that  of  the  Talents,  refpecling  her  Miniflers  ;  Where 
obferve  the  Names  given  to  them,  they  being,  by  Way  of  Emphafts,  called  Ser- 
vants,  their  miniftcrial  Gifts  called  Talents,  thefe  being  the  greatcft  Gifts  for 
Ufefulnefs  and  Service  in  the  Church,  as  Talents  were  the  greatefl  of  Weights 
and  Coins  among  the  Jexus,  to  the  which  there  is  a  proper  Alhifion  ;  to  this  con- 
fider the  Nature  of  them,  being  fuch  as  might  be  i?nproved  or  loji,  and  for  which 
Men  are  accountable  ;  alfo  the  Tirjie  of  Delivery  q\  them,  when  Christ  went  in- 
to a  far  Country,  into  Heaven,  when  he  afcended  on  high,  and  received  Gifts 
for  and  gave  them  unto  Men  for  the  Service  of  the  Church,  to  whom  they  are 
Servants  for  Jesus  Sake,  2  Cor.  4.  5.  To  this  confider  the  unequal  Diftri- 
bution  of  them,  to  fome  more,  unto  others  lefs :  All  which  do  perfectly  agree 
with  minifterial  Gifts,  aS  both  Scripture  and  FaSf  do  declare  ;  fome  havingjfw, 
fome  two,  others  «?n^Talent,  which  as  they  may  be  where  true  Grace  is  not,i  Cor. 
13.1,2,3.  So  are  fometimes  by  Demas's  Followers  buried  in  the  Earth,  laid  by 
as  ufelefs  for  the  Sake  and  on  the  Account  of  worldly  Advantages,  whence  they 
are ///j  called  zi//Vif^  and /(?//;/«/ Servants,  and  accordingly  juftly  caft  into  utter 
Darknefs :  Thus  Death  is  the  Wages,  the  j'u/l  Wages  of  his  Sin,whilft  the  good 
and  faithful  Servant  is  welcomed  into  his  Mafler's  Joy,  or  L^fe  Eternal,  not  as 
the  Wages  of  his  Goodnefs^and  Fidelity,  (as  the  Jrminian  Notion  of  the  Talents 
doth  fully  import)  but  as  thiCift,  the  free  Gift  of  GOD  throughjEsus  Christ 
our  Lord  :  The  Reward  is  not  of  Debt  but  of  Grace. 


..  .    ,     C  H  A  P.     VL 

r   ''•>''{   litOl*    ^■'{"•iJl   2S    ,i:.  '  ''* 

BUT  if  this  Text  fails  our  Opponents,  they  have  more  at  Hand  :  We  will 
proceed  and  try  their  Strength  i  particularly  that  in  Mat.  11.  21,  22. 
*'  Wo  unto  thee  Chorazin,  Wo  unto  thee  Bethfaida  :  For  if  the  mighty  Works 
which  have  been  done  in  you,  had  been  done  in  Tyre  and  Sidon,  they  would  have 
repented  long  ago  in  Sackcloth  and  Afhes."  But  the  hnpertinency  oi  bringing 
this  Text  to  prove  the  Doftrine  of  Self-Ability  to  fave  by  a  fuppofed  Stock  of 
fuflicient  Grace  in  every  Man,  will  appear  at  the/r/?  Dajh  :  For  if  thefe  faid 
Tyrians  and  Sidonians  had  had  within  themfelves  a  Stock  of  Grace  fufficient  to 
have  converted  and  faved  themfelves,  what  Need  had  they  of  the  Advantages 
granted  to  Chorazin  and  Bethfaida  to  render  that  Grace  fufHcient  unto  thofe 
Ends  ?  Where  i%  the  good  Senfe  of  this  ?  How  do  our  Opponents  contradia 
themfelves  ,2j£u«:ji  -    For,  ;«,/ 3(15  -  ^--  >,:  ., 

*  »  •'9 


Of  Predestination  and  Election.  i2j 

/Vr/?,  They  maintain,  that  all  Men,  and  fo  confequently  thefe  Tyriatis  aid 
Sidoniam  aniongft  others,  even  tho'  they  never  enjoyed  the  Gol'pel,  had  fuch 
a  Stock  of  univerfal  Grace  and  free-will  Abilities,  if  improved,  as  wtvi:  fully 
fujfcient  to  efFetft  their  Converfion  and  Salvation,  without  thofe  Gofpel-Advan- 
tages  granted  to  Chorazin  and  Bethfaida  :  And  yet  by  their  quoting  of  this  Text 
they  do  in  EfFtcSt  plainly  (tho'  abfurdly)  fay,  that  thefe  People  needed  them  in 
order  to  render  their  faid  Stock  of  free-will  Grace  and  Abilities  effecSlual  to  thofe 
Edds  ;  which  yet  GOD,  who  heartily  willed  their  Converfion  and  Salvation,  did 
not  give  them.  This  is  well  worthy  of  the  ylr7ninian  Scheme.  But  if  we  Ise- 
lieve  the  divine  Oracles,  fomething  tnore  than  the  bare  external  Means  of  Grace 
and  Salvation,  and  mighty  miraculous  Works,  is  necelTary  in  order  to  compleat 
Men's  Converfion,  even  ihe  powerful  Influences  of  the  Holy  Ghoft  ;  "  For  nei- 
ther is  he  that  planteth  any  Thing,  nor  he  that  watereth,  but  it  is  GOD  that 
giveth  the  Increafe,"  i  Cor.  3.  7.  and  that  too,  not  according  to  Man's  Will, 
but  his  own  fovereign  Grace  and  Pleafurc,  as  appears  by  Ver.  25th  ^nd  26th 
following  the  Words  under  Confideration  ;  "  At  that  Time  Jesus  anfwered 
and  faid,  I  thank  thee,  O  Father,  Lord  of  Heaven  and  Earth,  becaufe  thou 
haft  hid  thefe  Things  from  the  Wife  and  Prudent,  and  haft  revealed  tl.em  unto 
Babes :  Even  fo  Father,  for  fo  it  feemed  good  in  thy  Sight." 

It  is  true  indeed,  that  tho'  true  Faith  and  Repentance  unto  Life   are  not  of 
Men's  felves,  but  the  Gift  of  GOD  ;  yet  according  to  a  human  Judgment  of 
Things  (which  I  take  to  be  the  Senfe  of  the  Words)   it  was  very  probable,  that 
if  thofe  profligate  Sinners  of  Tyre,   Sidon  and    Sodom,    had  enjoyed  the  external 
Advantages  which  were  granted  to  thofe  obftinate  and  unbelieving  Jews,  they 
might  have  been  brought  to  z  legal  Repentance  and  Humiliation  in  Sackcloth^ 
and  Afhes,  (tho'  perhaps  not  to  an  evangelic  Repentance  unto  Life)   as  in  the 
Cafe  of  Abab  and  the  Ninevltes,  upon  which  enfued  a  Stay  of  Execution  of  the 
Judgments  thrcatned,  and  who  were  moved  to  this  Repentance   by  believing 
GOD's  Prophets  ;  whereas  thefe  wicked  and  obftinate  Jews  were  not  moved  to 
believe  in  the  Meffiah,  the  Son  of  GOD  himfelf,  nor  to  repent  of  their  rejedling 
him,  altho'  he  confirmed  his  Doctrine  with  Miracles  or  many  mighty  Works, 
by  Reafon  of  which  their  Sin  became  far  greater,  and   hence    their  Judgment 
will  be  more  intolerable  in  the  Day  of  Judgment.     And  this  Senfe  of  the  Words 
doth  perfedily  agree  with  the  Scope  of  our  Saviour,  who  hereby  defigned  to  fet 
forth  the  heinous  Aggravations  of  thefe  obftinate  ahd  unbelieving  Inhabitants  of 
Chcrazin  and  Bethfaida,  as  it  follows  In  the  next  Verfe,   *'  But  I  fay  unto  you 
it  fhall  be  more  tolerable  for  Tyre  and  Sidon  at  the  Day  of  Judgment  than   for 
you  ;"  compared  with  Mat.  12.  41.   "  The  Men  of  Nineveh  fhall  rife  in  Judg- 
ment againft  this  Generation  and  condemn  it,  becaufe  they  repented  at  the 
preaching  of  fonas,  but  behold,  a  greater  than  fonas  is  here."     Thus  doth  our 
Lord  aggravate  the  Sin  of  thefe  unbelieving  Jews,   by  a  divine  hyperbolical . 
Speech,  faying,  "  That  if  the  mighty  Works  done  in  them  Wad  been  done  in 
Sodom,  it  would  have  remained  unto  this  Day."     Juft  as  if  one,  in  aggravating 
an  obftinate  obdurate  Sinner^  Crimes,  (hould  fay,  That/ucha  Difcourfe  ?s  were 

'^  enough 


J  2 4  ^/  Predestin-aticJn-  arid  Election'. 

enough  to  have  melted  a  Sio?ts  made  no  Impreflion  on  them  :  Or  as  the  Lord 
/aid  unto  the  Prophet,  Eze^.  3.  4,  £fft.  '*  Son  of  Man,  go  get  thee  unto  thee 
Houfe  of  //'"'. W,  and  {"peak  with  my  Words  unto  them;  for  thou  art  not  fen  t 
imto  a  People  of  a  flrange  Speech,  and  of  an  hard  Language,  but  unto  the  Houfe 
of  Ifrael.  Not  to  many  People  of  a  flrange  Speech  and  of  an  hard  Language, 
whofe  Words  thou  canft  not  underftand  ;  furely,  had  I  fent  thee  unto  them,  they 
would  have  hearkned  unto  thee  :  But  the  Houfc  of  Ifrael-^\\\  not  hearken  unto 
thee  ;  for  they  will  not  hearken  unto  me  :  For  all  the  Houfe  of  Ifrael  are  im- 
pudent and  hard-hearted."  Now  I  fay,  thefe  Sayings  of  the  Lord  to  the  Pro- 
phet can  only  fignify  the  extream  Obftinacy  of  the  Houfe  of  Ijrael^  feeing  (in 
an  ordinary  Way)  it  was  utterly  impoflible  for  thofe  to  hearken  to  the  Prophet 
that  were  a  People  of  a  ftrange  Speech  and  an  hard  Language,  and  fo  not  capa- 
ble of  underftanding  him. 

The  Words  under  Confideration  I  conclude  then,  do  not  fuppofe  a  Stock  of 
fufficient  internal  Grace  once  in  the  Heart  of  thefe  Tyrians  and  Sidoniam  and 
Sodomite:^  which  being  accompanied  with  thofe  meer  external  Advantages  the 
"Jews  had,  were  fuliicient  to  have  wrought  in  them  Repentance  unto  Life  and 
Salvation  ;  however  a  legal  Repentance  might  probably  have  been  produced 
thereby  :  Nor  that  thofe  unbelieving  "Jews  had  a  Stock  oi  fufficient  internal  Grace 
in  their  Hearts,  whereby  they  had  a  free-v/ill  Power  favingly  to  repent  and  be- 
lieve. However,  had  they  only  afTented  to  Christ's  Adefliahfliip,  and  not  io 
obflinately  reje(Sied  him,  it  might  have  been  a  Means  to  have  kept  off  thofe  tem- 
poral Judgments  that  afterwards  befell  them  ;  to  have  rendred  their  Guilt  lefs  ; 
and  their  Punifhment  hereafter  tnore  tolerable.  Whereas  now  their  Sin  was  in- 
creafed  to  a  very  great  Degree  of  Heinoufnefs,  out-ftripping  the  very  Sodomites, 
Tyrians  and  Sidonians,  becaufe  they  fmned  againft  much  greater  Light  in  deny- 
ing and  condemning  the  Prince  of  Life  in  the  very  Face  both  of  fo  many  plain 
Prophecies  of  him,  and  mighty  Works  done  by  them.  In  this  they  axSted  as  free 
Agents,  purfuing  the  Dictates  of  their  own  perverfc  Wills  with  the  greateft 
Vigour  :  They  cb/ilnately  put  away  the  Gofpel  from  them,  whereby  they  became 
felf-condei;nned,  judging  themfelves  unworthy  of  cyerlafting  Life,  and  to  have 
deferved  much  forei  Punifhment  than  others  ;  wherefore  Wrath  is  come  upon., 
them  unto  the  uttermoft,  i  't'hef.  1.  15,  16.  and  who  do  accordingly  remain 
upon  Record  as  dreadful  Jnftances  of  that  divine  Vengeance  which  hangs  over 
the  Heads  of  fuch  as  obey  not  the  Gofpel  of  our  Lord  Jesus  Christ,  and 
who  in  the  Face  of  the  cleared  Evidence  of  the  divine  Oracles,  do  deny  the 
Lord  of  Life  and  Glory,  refufmg  to  believe  the  Record  which  GOD  hath  there 
given  of  his  Son,  whereby  they  make  GOD  a  Liar,  defpifrng*,  undervaluing  and 
trampliiig  unde?;Foot  (he  Blood  of  the  Covenant  wherewith  he  (the  Prince  of 
Life)  'Was  fandtified,  counting  it,  in  EfFecV,  an  unholy  Thing,  by  denying  his 
true  Gdif^ead  CHajactct,  and  thence  the  inSnitely  valuable  fatisfadory  Virtue 
of  that  rnofl:  precious  Blood  ;  alfo  doing  Defpite  andContempt  to  the  holy  Spirit 
of  Grace,  ty  denying  his  Perfonality  and  Equality  with  the  Father  and  the  Son, 
and  even  ridiculing  thb  Do^rine  of  his  irre/jfiibk  and  fupermtnral  Operations 

upon 


0/ Predestination  fl»J  Election.  125 

upon  the  Souls  of  Men,  in  the  qfFedual  Application  of  the  fanilifying,  juflif)  ing 
and  Soul-faving  Virtue  of  that  moft  precious  Blood  of  the  everlafiing  Covenant, 
fetting  up  an  Idol  of  their  own  Brains  in  his  Room,  in  the  Imagery  of  every 
Man's  Heart,  calling  it  by  that  precious  Name,  The  Grace  of  GOD  ;  which 
brings  Salvation,  as  they  fay,  to  all  Men.  But  what  Sort  of  TufKcient  faving 
Grace  mufl  that  be,  that  leaves  fo  many  fhort  of  Salvation,  inftead  cf  bringing 
it  to  them,  or  them  unto  it  ?  What  Sort  of  fufRcient,  internal,  fandifying, 
faving  Grace  can  that  be,  which  is  faid  to  be  in  thofe  very  Perfons,  in  and  from 
whom  appears  nothing  better  than  Blafphemy,  Wickednefs,  Obflinacy  and  Un- 
belief, and  whofe  carnal  Minds  are  Enmity  againft  GOD  j  that  being  in  the 
Flelh  do  not^  cannot  pleafe  GOD  ?  Surely  the  Hearts  of  fuch  as  never  yet  pafled 
the  New-Birth,  cannot  be  the  Seat  where  the  converting,  faving  Grace  of  GOD 
dwells.  Away  then  with  talking  of  imiverfal  Gmce^  by  which  all  proper  DiJ- 
tiuSiion  between  the  Regenerate  and  the  Vnregenerate^  the  Laiu  and  the  Go/pel  is 
dejiroyed  -^  the  Neceffity  of  the  New-Birth  and  Regeneration  by  the  fuperatural 
Operations  of  the  Holy  Ghoft,  and  of  Men's  adb'ng  Faith  in  the  Blood  of 
Christ,  rendred  of  no  Account,  and  io  Christ  the  Lord  our  Righteoufnefs 
i?.fet  .at  nought,  his  holy  Gofpel  undervalued,  and  the  true  Chriftian  Believet 
brought  down  {o  far  upon  a  Level  with  the  unbelieving  "Jew^  the  Injidels,  Turks 
and  Pagans,  as  that  thefe  latter  are  all  faid  to  have  the  very  fame  Talents  of  faving 
Grace. with  the  former,  for  Kind,  tho'  not  for  Degree.  Such  are  the  fad  Efieits 
and  Cjoncomitants  of  Men's  pleading  up  for  the  Notion  of  univerfal 
Grace^  and  the  Sufficiency  of  a  meer  natural  Religion,  or  the  Didates  of  the  Law 
and  Light  of  Nature  in  all  Men,  without  the  Gofpel,  to  bring  them  unto  eternal 
Life  ;  which  the  divine  Oracles  do  evidently  declare  to  be  of  it  felf  utterly  in- 
fufRcient  unto  thefe  Ends  :  For  St.  Paul  faith.  Gal.  3.  21.  "  If  there  had  been 
a. Law  {any  Law)  given  which  could  have  given  Life,  verily  Righteoufnefs  fhould 
Ijave  been  by  that  Law  :"•  But  there  is  no  fuch  Law  given.  .Wherefore  to  fay, 
that  Righteoufnefs,  Life  and  Salvation  comes  by  the  Law,  is  in  EfFe6l  plainly  to 
fay,  that  then  Christ  died  in  vain,  Gal.  2.  21.  and  that  fome  Men  come  to 
the  Father  otherwife  than  by  Christ,  the  only  Way  unto  him  ;  and  that  there 
is  Salvation  \v\  fome  other  Thing  j  and  that  there  is  fome  other  Name  befides  his 
whereby  Men  may  be  faved  lithey  ivilly  contrary  to  Job.  14.  6.  and  jf^s  4..  I2. 

So  that  by  the  very  Methods  which  our  very  tender- hearted  Univerfalifts  do 
take  in  order  to  their  becoming  Advocates  for  the  divine  Mercy  and  Grace,  they 
do  deny  and  contemn  the  divine  Veracity  that  fits  on  the  Face  of  divine  Reve- 
lation concerning  the  one  and  only  Way  of  Salvation  ;  they  alfo  thereby  charge 
the  divine  Wifdom  with  Folly  in  finding  out,  and  the  divine  Sovereignty  in 
eftabliftiing  of  fuch  an  only  Way  ;  taking  upon  them  to  be  GOD's  Counfellors, 
teaching  him  the  Way  of  Undcrflanding,  and  to  fa.thom  the  Depths  of  his 
Counfels ;  and  in  EfFed  declare,  that  his  Judgments  are  not  unfearchable,  nor 
,his  Ways  paft  finding  out ;  and  that  fome  are  capable  of  giving  to  him^  thereby 
bringing  hini  in  their  Debtor,  to  recompence  them  again^ 

But 


lib  Of  Predestination  and  Electton. 

But  after  oil,  'tis  very  obferv.ible  they  are  never  the  nearer,  unlefs  they  could 
b:;ck  their  Ailertions  of  univerfal  Grace  with  an  indubitable  Proof  of  univcrfai 
Salvation  in  FaSf,  which  in  Terms  they  affirm  their  faid  univerfal  Grace  doth 
bring  unto  all  Men  v. 'thout  Exception,  which  they  do  not  pretend  to  prove  ;  nor 
indeed  can  they  :  Altho'  amongft  the  great  Numbers  of  our  mifericordian  Univer- 
falijls  there  have  not  been  wanting  fome  that  will  argue  for  the  Redemption  and 
Salvation  of  the  very  Devils  at  laft  :  Witnefs  the  Works  of  one  T.  Collier,  By 
^vhich  is  fhewn  how  far  Men  are  liable  to  run,  when  once  they  leave  the  tiue 
Corner-Stone.  I  fay,  our  Univerfalifts  are  never  the  nearer,  unlefs  they  could 
alfo  prove  a  univerfal  Salvation  as  well  as  plead  for  univerfal  faving  Grace  ;  which 
they  cannot  do  :  For  they  have  ftill  the  divine  Permiflion  of  many  Men's  running 
on  in  the  broad  Way  that  leads  unto  Deftruftion,  alfo  Y^Sts  and  Events  that 
ftand  in  their  Way  to  reconcile  with  their  profefl:  Dodtrine  of  the  divine  Fore- 
knowledge, Mercy,  Power,  Purity  and  Sincerity.  So  that  when  Matters  come 
to  be  duly  weighed,  it  appears  that  the  very  fame  Difficulties  in  the  Upfhot  of 
all,  revolve  upon  thetn  to  account  foi,  which  they  call  upon  us  to  refolve,  as  I 
have  before  cbferved.  Surely  then  it  is  beft  and  fafeft  to  acquiefce  in  this,  (as 
the  beft  Satisfadiion  we  can  attain  to  here  below)  viz.  Our  Saviour's  Dodtrine 
in  Mat.  ii.  25.  "  At  that  Time  Jesus  anfwered  and  faid,  I  thank  thee,  O 
Father,  Lord  of  Heaven  and  Earth,  becaufe  thou  haft  hid  thefe  Things  from  the 
Wife  and  Prudent,  and  haft  revealed  them  unto  Babes  :  Even  fo.  Father,  for  fo 
it  feemed  good  in  thy  Sight."  And  that  of  St.  Paul^  in  the  Clofe  of  his  Dif- 
courfe  on  thefe  very  weighty  Points,  Rom.  1 1.  33.  ---  "  O  the  Depth  of  the 
Riches,  both  of  the  Wifdom  and  of  the  Knowledge  of  GOD  !  How  unfearch- 
able  are  his  Judgments,  and  his  Ways  paft  finding  out  !  For  who  hath  known 
the  Mind  of  the  Lord  !  Or  being  his  Counfellor  hath  taught  him  Knowledge  I 
Or  who  hath  firft  given  to  him,  and  it  fhall  be  recompenfed  unto  him  again  ! 
For  of  him,  and  through  him,  and  to  him  are  all  Things,  to  whom  be  Glory 
fcr  ever.     Amen.'* 

I  now  proceed  to  inquire,  whether  that  other  Text  which  our  Univerfalifts 
do  prefs  into  their  Service  alfo,  performs  any  better  Service  to  their  Caufe  than 
the  others  that  have  paft  Review,  in  Titus  2.  11.  which  fays,  "  For  the 
Grace  of  GOD  which  bringeth  Salvation,  hath  appeared  to  all  Men,  teaching 
us,  that  denying  all  Ungodlinefs  and  worldly  Lufts,  i*i'f."  But  this  cannot  in- 
tend thzt  every  individual  Ma.n  and  Woman  hath  in  them  a  Meafure  of  faving 
Grace  :  For  all  Men  have  not  Faith  ;  and  fome  are  fenfual,  not  having  the  Spi- 
rit :  '*  And  they  that  have  not  the  Spirit  of  Christ  are  none  of  his,  as  faith 
the  Scripture."  2  Thef  22.  Jude  Ver.  19.  Rom.  8.  9.  Now  1  pray,  what 
Sort  of  faving  Grace  can  be  fuppofed  where  thefe  are  wanting  ?  The  Jrminian 
Senfeof  thefe  Words  then  cannot  ftand  :  We  fhall  therefore  feek  out  another 
Senfe  of  the  Words.  And  that  our  Conceptions  may  be  rightly  guided  there- 
in, I  fhall  confider  the  proper  Scope  of  the  Place,  defiring  withal  that  it  be  firft 
obferved.  That  the  Reafon  wherefore  the  Terms,  All  Men.,  every  Man.,  and 
fuch  like  Expreffigns,  do  fo  often  occur  in  the  New-Teftament,  when  the 

Dextrine 


0/ Predestination  ^wi  Election.'  127 

Do^lrine  of  Redemption  and  Salvation  is  fpoken  of  is  this :  (The  Want  of  a 
due  Obfervation  whereof  is  the  Ground  and  Reafon  of  Men's  falling  in  with  the 
jnconfiftent  Notions  of  general  Redemption  and  univerfal  Grace,  as  tho*  thoib 
Terms  of  Univerfality  muft  needs  always  intend  every  individual  Man  and-Wo- 
man  that  ever  were  or  fhall  be,  which  in  this  and  many  other  Cafes  will  not  hold.) 

We  muft  then  obferve,  That  before  the  Exhibition  of  Christ  m  the  Fkfh' 
the  whole  rational  World  below  were  fummed  up  under  and  diftinguifhed  by  the 
"Name  of  Jews  znd  Gentiles,  thefe  together  made  up  «//  Men;  the  Jews  were 
called  the  Church  of  GOD,  and  the  Gtntiles  the  Nations  of  the  World,  Mat. 
6.  32.  Now  to  the  Jews  only  were  committed  the  Oracles  of  GOD;  **  to 
whom  belong'd  the  Adoption,  and  the  Glory,  and  the  Covenants,  the  giving  of 
the  Law  and  the  Services  of  GOD  and  the  Promifes  :".  Whereas  the  Gentile  or 
Heathen  Nations  were  fufFered  to  go  on  in  their  own  Ways,  being  at  that  Time 
**  without  Christ,  being  Aliens  from  the  Commonwealth  of  Ifrael,  and  Stran- 
gers from  the  Covenants  of  Promife,  having  no  Hope,  and  without  GOD  in  the 
World."  A^s  14.  16.  Eph.  2.  12.  (and  therefore  furely  had  not  Talents  of 
faving  Grace)  But  Christ  being  come,  thofe  who  before  were  afar  off,  were 
now  made  nigh  by  the  Blood  of  Christ,  the  Partition  was  taken  down,  and 
the  C^wZ/V^j  admitted  into  the  vifible  Church,  becoming  one  Fold  under  owe 
Shepherd.  Accordingly  the  Commillion  our  Lord  gave  his  Apoflles-did  run 
that  they  fhould  now  **  Go  teach  all  Nations  (and  not  the  Jewi/I)  Nation  only) 
baptizing  them,  &c."  Or  as  Mark  renders  it,  *'  Go  ye  into  all  the  World  and 
preach  the  Gofpel  to  every  Creature  ;'■'  that. is,  to  the  G^nti/esy  as  well  as  the, 
Jews,  and  they  did  fo  accordingly*.' 

•  J .,. 

Thus  then,  the  Grace  of  GOD  which  bringeth  Salvation,  (that  rs  to  fay,  the 
Dodirine  of  the  Gofpel  of  Salvation  by  the  Grace  of  GOD  In  Christ  Jesus) 
hath  appeared  unto  all  Men,  not  unto  every  individual  Man,  for  that  it  never 
did,  nor  will  do,  but  unto  the  Gentile  as  well  as  the  y^ifZ/Z*  Nation,  ^nd  untn 
Perfons  of  every  Age,  Sex  and  Degree,  fuch  as  aged  Men,  aged  Womeii,'  youpn;. 
Men,  young  Women,  Minifters  and  Servants,  who' are  feverallyexhortaid  tofe' 
have  themfelvcs  holily,  according  to  their  feveral  Ages,  Relations  aiid  8tandinf?6- 
in  the  World,  and  that  they  might  adorn  this  Doctrine  of  GOD  our  Saviour  Vrf 
all  Things,  Ver.  10.  AH  which  the  Apoftle  inforceth  in  the  following  argr: -' 
mentative  Way,  Ver.  11.  "  For  (fays  he)  the  Grace  of  GOD  (viz.  tbisDoe.^' 
trine  of  GOD  our  Saviour  j  which  bringeth  Salvation,  hath  appeared'untci 'alt 
Men,  teaching  us,  that  denying  all  Ungodlinefs  and  worldly  Lufts,' we  fnonW 
live  foberly,  righteoufly  and  godly  in  this  prefent  World  ;  looking  for  that  bIefliErd> 
Hope  and  glorious  appearing  of  the  great  GOD  and  our  Saviour  JesusChrist^ 
who  gave  himfelf  for  us,  that  he  might  redeem  us  from  all  Iniquity,  and  purif,- 
to  himfelf  a  peculiar  People,  zealous  of  good  Works."  AH  thefe,  you  fee,  nre*- 
the  Leflbns  which  the  appearing  Grace  of  GOD  tcacheth  ;  which  cannot:  kp 
known,  in  an  ordinary  Way,  wliere  the  Gofpel  is  not  :  It  is  by  it  that  Life  aiv 
Immortality  byChrift,^is  brought  to  Light  s  alio  thai  by  which  Faith  mvlBi^pn  4- 


12,S  0/'^P,R:Ei?rBS'I^I•>fATION  and  ExECTiaN. 

CLTC'v.'vought,  Avhich  logksto-CHRisT's  Redemption,  and  expedls  his  coming  again^ 
gloriouily  appearing  as  the  greatGOD  and  Saviour  of  his  peculiar  People, who  are 
puriried  by  him,  that  they  may  be  zealous  in  doing  good  Works,  viz.  .the 
\V,ark$.ot  Fiaith  and  l>abQur;of  Lave. .^  .    J  v'i        •.;:;.-  ,  ._■"/ 

;ic:i  J.  .1  liiv/ 331. '-' urijj  Y.'i<..!i  bii.,  c'd)  ri:  d>iii-*y\ja   ufil  .5 

Now  all  thefe  Things  duely  and  uniformly  confidered,  what  tolerable  Colour 
doth  this  Text  aiFord  to  fupport  the  Nation  of  a  univerfal  Grace  in  every   Man 
in  particular  throughout  the  World,  as  well  the  Tur^s  and  Pagans  who  have  not 
the  Golpel,  as  Chriltians  that  have  ?      Doth  this  fuppofed  common  Grace  teach 
tlicm  that  have  not  the  Gofpelj  thofe  divine  Leilbns  here  fpoken  of  Christ's 
giving  hiniTclf  to.  redeem  and  jpUrify. to  himleJf- a  peculiar  People  ? .    Qr  inform 
them  of  and. encourage  them  by.Taith  and, Hope  up- look  for  CHRisrr's  fecond 
glorious  Appearance,  as  their  blefl'ed  Hope,  great  GOD  and  Saviour  ?    ."How 
fhail  thev  .believe  in  him. of  whom  they  have  not  heard  r    (as   St.   P«w/ nervouilyi 
argues)   And   how  fhall   they  hear  without  a  Preacher  ?      And  how  Ihall   they 
preach  except  they  he  fent  f"    Namely,  by  the.divine  Hand  of  GOD's  Piovi-. 
Jsncgj-iwhofe   Work  iit  lis  .both  tb  qualify. far  .and  iend.  the  .Preaching  .of  the 
(■^pel,~by^vt'!hicli;  Life:  and  Immortality  are  brought  to  Light,   and  tiie  Souls  oF 
Men  .lighted  to  Heaven.     Which  Soulriaving'Seillirig  we  plainly  .fee  it  is  not  his. 
Will  arid  Pleafure  to.  give  to  every  Nation,  fuffering' them  to  walk  after  theii^ 
own  Wa)'s '(:)fJgnora:nce,  Superftition  and  .Idolatry,  worlbipping  they  know  not 
what.     Now  if  all  thefe  have  Talents  of  faving  Grace,  where  then  is  the  great 
Advantage  of  having  the  (jofpel  of  Salvation  above  the. not  having  of  it  ?     And! 
wHat  then.  bccom^S'of.  tbofe  Words,.  >:'  Where  no  Vifion  is  the  People  perifh  r"; 
Prov.   29.    18.     And  that  which  fpeaks  of  GOjD's  pouring  out  his  Fury  upon 
the  Heathen  that  know  him  not  ?    Jer.  10.  25.   And  that  which  faith,  "(jOD's 
Name  is  dreatifuj'amongif  the  Heathen  .?"   Mal^    i.   14.     And  that  which  faith, 
*«  GOD  is  terrible  out  of  his  holy  Places  r"  P/al.  68.   35.     And  that  which 
faith,   "  If  the  Gofpel  be  hid,  ifis  hid  unto  them  that  are  loft  ?"  2  Cor.  4.  3. 
And  winy  then  did  St.  P^ul  te\]  the  converted  Gentiles,  upon  the  Gofpel's  com- 
ing Jo- them  in  its  Pjurity  and  Power,  *'  That  ill  Times  paft  they  were  without 
GOD,  jStrangers  from  the   Covenant  of  Promife,  Aliens  from  the  Common- 
wealth  of  Ijr.ael^    having  ('markj  no  Hope,  and  were  without  GOD  in  the 
Woi-ld  ?"   Eph.   2.   II,    12.      Where  then  alfo  is  there  any  material  Difference 
between  having  the  glorious  Light  of  the  Gofpel,  by  which  the  Knowledge  of 
Salvation  , foe  the  Remiffion  of  Sins  is  conveyed  ;  and  the  fitting  in  Darknefs 
ajid  the  Sltodow  of  Death,  where  no  fbch  Light  is  ?"   Luk.   1.76.     Nay  further. 
What  need ,of  the  Gofpel  at  all  ?     And  why  may  not  a  Seneca,  or  a  Plato,  or  any 
other  Heathen  Philofopher,  a  P<7_^rt«  Prieft,  or  even  a  Mahomet  do  as  well  for 
Preachers  as  a  Peter  or  a  Paul,  or  any  other  Gofpel-Minifter  ?      Hence  alfo, 
what  becomes  of  St.    Peter's  DocStrine,   <'  That  neither  is  there  Salvation  in 
any  other,  .and  that  there  is  no  other  Name  given  under  Heaven  amongft  Men 
whereby  they  may  be  faved,"  if 'Men  may  be  faved  by  their  Adherence  to  the 
bare  Light  of  Nature  .?     For  they  that  have  not  the- Gofpel,  have  no  more  than 
tha.t  comes  to.  .  ...  • 

0  And 


I 


Of  PREDESTmATroN  axd  Electiow.  129 

And  yet  our  Unlverfalifts  think  they  haVe  another -very  powerful  Prooi  of 
what  they  afl'ert  in  Rom.  1.   14,   15.   where  fpeaking  of  the  Gentiles  which  had 
not  the  Law,  viz.  in  the  Letter,  as  the  Jews  had,  St.  jP^W  faith,    "  They  do 
by  Nature  theThings  contained  in  theLaw  :  Thefc  having  not  theLaw  areaLavv 
unto  themfelves  :  Which  fhew  theWork  of  theLaw  written  in  theirHearts  ;  their 
Confciences  alfo  bearing  Witnefs,  and  their  Thoughts  theniean  While  accufing 
or  elfe  excufnig  one  another."     But  alafs  I    They  are- very  uhhappy  in  .their 
Choice  of  thefe  Texts  for  their  Purpofe :    Btcaufe  their  Conftrudion  of  them 
doth  diredlly  thwart,  not  only  the  above  Scripture-Account  of  Things,  but  alfo 
the  natural  and  main  Scope  of  St.  Paul  in  this  very  Epiftle,  which  was  to  fhew 
the  true  and  only  Way  of  a  Sinner's  Juftiftcation  before  GOD,  or  what  Righte- 
oufnefs  that  is,  which  is  the  Matter  and  Ground oi  a  guilty  Sinner's  Acquittance 
from  Condemnation,   of  his  Acceptance  v/ith  GOD,  and  Salvation   by  him, 
which  the  Apoftle  doth  in  a  negative  and  pofitive  Way  ;  who  accordingly  utterly 
difclaims    in  that   grand    Article    all   Manner    of  Creature- Works  of    Righ- 
teoulhefs,  by  Whoniioever  performed,  be  they  Jews  or  Gentiles^  pofitively  affirm- 
ing, "  That  by  the  Deeds  of  the  Law   (namely,    whether  written  on  the  Table 
of  their  Heart,  or  the  Tables  of  Stone)  no  Flefh  fljall  be  juftified   in  GOD's 
Sight  5**  But  by  a"Hcart-purifying,   operative  Faith  in  the  Perfon,  Blood  and 
Rightcoufnef^  of  Christ,  as  the  only  Mediator  between  GOD  and  Man  ;  as 
by  the  Help  of  GOD,  I  fhall  endeavour  to  deraonlirate,  by  taking  a  general  Sur- 
vey of  the  natural  Tenor  ©f  the  whole  Epiftle,  anfwerable  to  the  Occahon  and 
Scope  thereof.      Whence  it  raoft:  naturally  appears  how  abfurd  it  is  to  conclude 
(as   our   Op'porients'do)    that   the  Apoftle,    by  the    Words    under    Confide^- 
ration,  intended  to  eftablilh  the  Do6trine  of  Juftification  and  Salvation  hy  a 
Creature  Righteoufnfefs.,  founded  upon  a  fuppofed   common  Grace  in  all  Men, 
and  their  felf-determining  free-will  Abilities  ;  which  is  to  r-eprefcnt  the  Apoftle 
as  building  up  that  very  Thing  by  this  Epiftle.  which  the  evident  Scope  and  Te- 
nor thereof  difcovcrs  was  his  full  Purpofe  to  dejlroy.     Which  fhews  the  Folly  of 
Men's  forming  an  'nnag'mary  Scheme  of  Do(5^rine  in  theirMinds,to  the  which  tlic 
Scripture  is  nVFadl  a  Stranger  ;  and  then,- Hand  over  Head, without  any  duicRc- 
gard  to  the  Analogy  of  Faith, or  Occallon, Scope  and  Tenor  of  aBook,orEpi(tJe, 
produce  a  Text  or  two  of  Scripture  to  fpeak  againft  it  Jllf,   and  for  their  imagi- 
nary Scheme. 

Hence  then,  forfiking  all  fuch  undue  Methods  in- opening  the- Text  in.U.er 
hate,  1  fhall  proceed  to  confidcr  the  apparent  Occahon,  Drift  and  Dcfign  of  thi:> 
Epiftle,  and  the  exa61:  Correfpondency  of  th.e  Matrt;r  and  Method  of  the  fn^ne 
therewith,  which  every  one  that  knowcth  any  Thing  of  the  Rules  of  Intetprcta- 
tion  muft  confcfs  to  be  very  juji  tindfair. 

Hence  let  it  be  obferv'ed.  That  the  Cliurch  of  Cpirist  in  Ram^  -at  the  7'inie 
when  this  Epiftle  was  wrote,  confiftcd  partly  of  the  Jewijh  a;;d  partly  of  t^-ic  6>>> 
ilk  Nations,  bctv\'een  whom,  or  at  Icaft:  fome  amongft  them,  there  arole.  (tnj'r 
Difagrcements,  both  in  Judgment  and  Afle^i£>ii,     The  Ici-^s^  who  ^^■cre  v/oat 

S  2  ts 


i^Q  .0/ Prbdestination  <7«J  Election. 

to  be  pufFed  up  with  the  Prerogatives  they  had  enjoyed  in  Times  paft,  above  the 
Gentiles,  whom  alfo  they  were  wont  to  difdain,  did  at  this  Time  vaunt  them- 
selves againft  them,  glorying  in  their  Jew'tjh  Prerogatives,  awd  either  u'liQlk.op- 
pofing  the  Do6lrine  of  the  Gofpel,  or  eife  mixing  Law  and  Gofpel  togetner  in 
the  g;-eat  Article  of  Juftification  before  GOD.  And  on  the  other  Hand,  thefe 
Gentiles  now  knowing  that  the  Jevoi/h  Difpenfation  was  at  an  End,  and  that  the 
'Jews  were  a  People,  many  of  whom  were  rejeded  of  GOD,  and  the  Gentiles 
implanted  in  their  Room,  did  too  much  infult  over  them  as  a  People  caft  away, 
priding  themfelves  in  their  natural  Wifdom  and  Vertues,  juft  as  if  this  were  the 
Ground  and  moving  Caufe  of  their  Acceptance  with  GOD,  and  Juftification 
before  him^  withal  ufing  their  Chriftian  Liberty  with  Offence  ;  as  by  the  I'enor 
cf  the  Epiftle  doth  appear. 

Hence  then,  in  order  to  allay  thefe  Heats,  and  make  all  thefe  Vain-gloryings 
void,  St.  Pau/ wrote  them  this  Kpiftle,  wherein  he  profeffedly, enters  upon  that 
great  Article  of  a  Sinner's  Juftification  before  GOD:  XVhere  he  vehemently 
fets  himfelf  againft  all  Manner  of  Creature's  Boafting,  whether  arilmg  from  a 
Confideration  of  any  natural  or  acquired  Accomplifhments,  gloried  in  by  the 
Gentiles  on  the  one  Hand,  or  any  external  Advantages  whatfoever,  b'oafted  of  by 
the  Jews  on  the  other  ;  fhewing,  that  neither  the  Gentiles,  by  the  Law  of  NaT 
ture  written  in  the  Tables  of  their  Hearts,  nor  the  Jews,  by  the  L^w  o(  Mofes 
written  in  Tables  of  Stone,  (notvvithftanding  their  feeking  of  it  in  fuch  a  Way) 
could  ever  attain  unto  a  juftifying,  Soul-faving  Righteoufnefs  :  This  being  only 
to  be  had  by  Faith  in  Jesus  Christ,  as  the  Lord  our  Righteoufnefs,' who  is 
the  End  of  the  Lav/  for  Righteoufnefs  unto  every  one  that  believes.  So  that  lib 
Flefh,  Vv'hether  the  philofophizing  G^wr/A',  or  priviledged  J<?z^,  (being  naturally 
both  under  Sin)  arejuftifiedin  the  Sight  of  GOD,  either  ,by  any  Righteoufnefs 
inherent  in  them,  or  Works  of  Righteoufnefs  done  by,  thern,  but  by  a  Righte- 
oufnefs imputed  to  them,  and  received  by  Faith  as  revea'ed  in  the'  Gcfpcl. 
Which  therefore,  by  W\iy  of  peculiar  Emphafis,  is  called  the  Righteoufnefs  .of 
GOD,  and  the  Righteoufnefs  of  Faith,  in  adire£t  Contradiftindion  from  Men's 
eiL'?2  Righteoufnefs.     Chap.   i.   i6,   17.  Chap.   10.    i,  ^e. 

Thus,  anfwerable  to  this  Account  of  Things,  the  Apoftle  undertakes  to  prove 
that  be th  Jews  -eind  Gentiles,  -as  the  finful  Defcendants  of  fallen  Jelam,  are  all 
under  Sin, Which  he  manifefts  by  the  Fruits  thereof  in  both. 

And  firft  of  all,  he  attacks  thefe  boafting  Gentiles,  by  fliewing  how  fliort  thp-ir 
Anceftors,  with  their  natural  Wifdom,  came  of  the  Glory  of  GOD,  who  pro- 
fefTiiva;  thcmfelvcs  to  be  wife,  became  Fools  and  vain  in  Imaginations,  even  their 
wifeft  Philofophers,  fome  of  whom  were  the  greateft  Deriders  of  the  Gofpel, 
while  others  degenerated  into  worfe  than  brutifh  Follies  ;  as  is  at  large  flicwu  in 
Chap.  ift.  for  which  the  Wrath  of  GOD  was  revealed  from  Heaven  againft 
them.  i;he  Apoftle  plainly  ihews,  th^.t  the  Gentile  World  by  all  their  natural 
Wifdom  knev/ not  GOD,  they  glorified  him  not  as  a  Creator,  they  knew  him 

not 


Of  Predestination  and  Election,  i^t 

not  as  a  Redeemer,  the  Crofs  of  Christ  was  Foolifhr.efs  in  the  Apprehenfion 
of  their  greateft  Reafoners.  And  even  to  this  Day  the  Doctrine  of  Juftification 
and  Salvation  by  the  Crofs  of  Christ  is  to  them  that  perifh  Fooliflinefs  :  In 
the  midft  of  their  natural  Wifdom,  prof  effing  themfelvcs  to  be  wife,  they  become 
Fools  vc\  the  great  Myfteries  of  the  Gofpel  ;  they  become  vain  in  their  Imagina- 
tions, having  their  foolifh  Hearts  darkned,  faying,  Nicodemus  like,  How  can  thefe 
Things  be?  Which  caufed  a  great  Apoftle,  by  a  facred  Irony,  to  fiiy,  "  ^Vhere 
is  the  Wife  ?  Where  is  the  Scribe  ?  Where  is  the  Difputer  of  this  World  ? 
Hath  not  GOD  made  Foolifn  the  Wifdom  of  this  World  ?"     But  to  proceed  : 

The  Apoftle  having  thus  attacked  the  infolent  Gentiles,  and  fhewn  how  little 
Reafon  they  had  to  glory  in  their  natural  Wifdom  and  Abilities,  he  comes  in 
the  fecond  Chapter  to  make  his  Addrefs  unto  the  boafHng  ^civs,  with  a  Defign 
to  lay  them  as  low  as  he  had  lain  the  Gentiles,  by  fhewing  them  the  Vanity  and 
Folly  of  trufting  in  their  external  Advantages,  and  a  bare  Pnifcirion  of  the  true 
Religion,  while  they  remained  defritute  of  the  Root  of  the  Matter  within  them, 
and  that  Faith  which  worketh  by  Love. 

Moreover,  he  goes  on  and  fhews  them  \n  the   third  Chapter,    That  notwith- 
{landing  thofe  Advantages  they  had  enjoyed   above  the  Gentiles  in   Years  paft, 
which  were  many  and  great,  they  were  by  Nature  no  better  than  they  ;   that  being 
both  equally  the  Oifipring  of  fallen  A/cfm,   the  common   Father,    covenanting 
Head  and  Reprefentative  of  them  all,  they  were  under  that  Confideration  upon  a 
Level,  the  one  no  better  than  the  other,  both  bjing  under  Sin  and  Guilt,  by 
Nature  Children  of  Wrath  ;   that  therefore  both  of  them,  Jews   and  Gentiles, 
did  equally  ftand  in  Nesd  of  another  and  better  Righteoufnefs  than    that  of  their 
oxun  working  out,  by  a  legal  Adherence   to  the  Law,   whether   written   on  the 
Table  of  their  Hearts,  or  on  the  Tables  of  Stone,  even  ihz  mediatorial  Rit'ihte- 
ouihefs  of  Chris T  imputed  to  them,  and  by  Faith  received,  for  their  Juftifica- 
tion in  the  Sight  of  GOD,  that  being  a  Righteoufnef:;  tnat   is  every  V/  ay  equal 
to  what  GOD's  righteous  Law  demands,  while  the  befl  Creature-R'ghteoufnefs 
in  the  World  is  but  lame  and  defedivc.     Hence  the  Apoftle  having  "granted  to 
the  objeifiiing  Jeivs  the  Advantages  they  had  enjo)eJ  above  the  Gentile  Nations, 
doth  by  Way  of  Exception  add,  Vcrfe  9.    "  What  then  ?     Are  we  better  than 
they  ?     No,  in  no  wife  :  For  we  have  before  proved,   that  both  Jews  2nd  Gen- 
tiles ^xq  all  under  Sin;  as  it  is  written,  Tliere  is  none  righteons,   no  not  one  ; 
there  is  none  that  underftandeth  ;   there  is  none  that  feeketh  after  (jOD,  they  a^^^ 
aft  gone  out  of  the  Way,   they  are  together  become  unprofitable,    there  is  none 
that  doth  good,  710  not  one."     Thus  the  Apoftle  goes  on,  further  proving  this 
their  State  of  Sin  and  Pollution  by  the  bitter  Frwit  that   groweth  up   from    the 
corrupt  Root  of  original  Corruption  to  Ver.  19.  where  he  thus  argues,   "  Now 
we  know,  that  whatfoever  Things  the  Law  faith,  it  faith  to  them  that  arc  un- 
der the  Law,  that  every  Mouth  may  be  flopped,  and  all  the  World  (both  Jews 
2nd  Gentiles)  become  guilty  before  GOD."      Whence  the  Apoftle  thus  infers, 
V'er<  20.  "  Therefore  by  the  Deeds  of  the  Law  there  Ihall  no  Flclh,  (mark^ 

no 


432  Of  Predestination  afid  Election. 

jrio  Flefh  (whether  je-w  or  Gintih)  be  juftified  in  his  Sight  ;  i.  e.  in  the  Sight 
<ji  GOD  :  How  io  ?  For  by  the  Law  is  the  Knowledge  of  Sin.  It  is  that 
Vvhich  Ihewcth  our  Mifery  as  guilty  Creatures,  curfmg  every  imperfe^ft  Doer  of 
it,  therefore  cannot  blefs  and  juftify.  Gal.  3,  10.  No,  this  muli  come  ano- 
ther Vv'ay,  as  it  follows,  Ver,  21.  "  But  now  the  Righteoufnefs  of  GOD 
witliout  the  Law  is  manifefted,  being  witnefl'ed  by  the  Law  and  the  Prophets  j 
even  the  Rigijteoufnefs  of  GOD,  which  is  by  the  Faith  of  Jesus  Christ, 
wnto  all  and  upon  all  them  that  believe  :  For  there  is  no  Difference,  viz.  be- 
tween Jew  and  Gentile  ;  for  all  have  ilnned  and  come  ihort  of  the  Glory  of 
GOD;  Being jultified  freely  by  his  Grace,  through  the  Redemption  that  is  in 
Jesus  Christ,  whom  GOD  hath  fet  forth  to  be  a  Propitiation,  or  Peace- 
iii.aking  Sacrifice,  through  Faith  in  his  Blood  :  To  declare  his  Righteoufnefs 
^marlc)  his  Righteoufnefs,  as  well  as  his  Grace,  for  the  Remiilion  of  Sins  that 
are  pair,  through  the  Forbearance  of  GOD.  To  declare,  I  fay,  at  this  Time 
fiis  Righteoufnefs,  that  he  might  be  juft  (mark)  juft,  as  well  as  merciful,  and  the 
Juftifier  of  him  that  believeth  in  Jesus." 

Now  the  Apoftle  having  faid  thu's  much  in  order  to  pluck  off  the  fwelling 
Plumes  of  thefe  contending  felf-rightcous  Piofeffors,  he  adds,  Ver.  27.  "Where 
S3  Boafting  then  f "  Namely,  of  ameer  natiiral  Religion,  or  of  a  juf!:ifying 
faving  Righteoufnefs,  by  the  Deeds  of  the  Law,  whether  as  written  upon  the 
Tables  of  Men's  Hearts,  or  on  Tables  of  Stone.  '*  It  is  excluded.  By  what 
Law  ?  Of  Works  ?  Nay,  but  by  the  Law  of  Faith.  Therefore  we  conclude 
that  a  Man  is  jultified  by  Faith,  without  the  Deeds  of  the  Law."  As  if  the 
Apoftle  had  faid,  '*  Therefore  from  all  that  hath  been  faid,  I  do  fairly  conclude, 
ihgt  no  Man  whatfoever,  whether  the  w\(q  Greek,  or  learned  Jew,  is  jultified  by- 
any  Works  of  Righteoufnefs  they  can  perform,  but  by  the  Righteoufnefs  of 
Failh,  there  being  but  one  Way  of  Jultification  of  Men,  whether  J^w  or  Gen- 
ij/e.'"  Which  is  the  Apoftle's  next  Argument  in  Ver.  29,  30.  "  Is  he  the 
•GOD  of  the  Jews  only  ?  Is  he  not  alfo  of  the  Gentiles  ?  Yes,  of  the  Gentiles 
alfo  ?  Seeing  it  is  one  GOD  which  Iball  jullify  the  Circumcifion,  i.  e.  the 
Jews,  by  Faith,  and  the  Uncircumcifion,  /.  e.  the  Gentiles,  through  Faith." 
Which  Argument  the  Apoflle  continues  to  profecute  throughout  the  enfuing 
Chapter  ;  fnewing,  that  as  Abraham,  who  was  the  Father  of  the  Faithful,  whe- 
ther Jewi  or  Gentiles,  was  jultified  by  the  Righteoufnefs  of  Imputation  and  Faith, 
faa-Hhis  Ipiritual  Seed,  or  Children, -are  jultified  the  very  fame  Way,  and  no 
other  ;  excluding  all  Works  of  Righteoufnefs  whatfoever  from  having  zny  caufal 
Influence  on  the  Jultification  of  Sinners  5  their  Jultification  being  whoJly  of 
Orace,  through  the  Imputation  of  Christ's  Righteoufnefs,  being  by  Faith  re- 
ceived :  Vv^ithal  declaring  the  Bleflednefs  of  that  Man  that  is  thus  jultified, 
laving,  '■'■  Bleircd  is  the  Man  unto  whom  GOD  imputeth  Righteoufnefs  with- 
cu't  Works  j"  ufing  the  Terms,  Impute,  Imputeth,  and  Imputed,  frequently  and 
fmnirmrly  in  this  fourth  Chapter.  So  little  Reafcn  have  the  Socinians  to  cavil  at 
and  ridicule  the  Doctrine  of  imputed  Righteoufnefs :  Who  by  the  Way,  are 
defired  to  try  their  Skill  in  ih^wing  ia  what  tolerable  Degree  of  good  Senfe 

Men 


Of  Predestination  and  Election.  ix^ 

Men  can  be  faid  to  be  made  (mark)  made  righteous  by  anolher's  Oliecllence,  even 
Christ,  otherwife  than  by  its  being  imputed  to  them,  and  reckoned  theirs  bv 
V^irtueof  their  Union  with  liini  as  their  Sponfor^  covenanting  Head  and  Repre- 
fentative  :  It  being  by  the  Rightcoufnefs  of  that  one  Man,  tlie  Man  Christ 
Jesus,  that  Aden  do  attain  unto  Juftification  of  Life.  "  For  as  by  o'ne  Man's 
DifobeJiencc  many  were  made  Sinners  ;  even  fo  by  the  Obedience  of  one  many 
fliall  be  made  righteous."  Rom.  5.  18,  19.  "  For  what  the  Law  could  not 
do,  in  that  it  was  weak,  through  the  Flefh,  funable  to juftifyj  GOD  fent  forth 
his  own  Son  in  the  Likenefs  of  finful  FJefli,  and  for  Sin  condemned  Sin  in  the 
Flefh,  that  the  Righteoufnefs  of  the  Law  might  be  fulfilled  in  us,  (it  being  ful- 
iiiled  by  our  Surety,  covenanting  Head  /«/■  usj  who  walk  not  after  the  Flefh, 
but  after  the  Spirit."  This  iioly  Walking  fpoken  of,  being  mentioned  as  a  Fiuit 
of  Julfification,  and  as  an  Evidence  of  a  Work  of  Grace  and  SantS^ification  in 
the  Perfon  juftified  :  This  being  the  Mark  and  Charadler  of  fuch  ;  their  Faith 
not  being  a  dead  but  a  living  and  operative  one  :  A  Faith  that  works  from  a  Prin- 
ciple of  Life  and  Love  in  the  Soul.  So  that  howfoever  we  do  (out  of  Regard 
to  the  Redeemer's  Honour  and  the  Soul's  Safety)  plead  for  a  Sinner's  Juftifica- 
tion  alotie  by  Faith,  without  the  Deeds  of  the  I^aw  of  Works,  yet  v/e  do  Hill 
maintain  that  good  Works  do  always  attend  and  flow  from  a  true  juflifying 
Faith.  So  little  Reafon  is  there  for  Men  to  cavil  at  our  Way  of  preaching  up 
the  Doctrine  of  i-mputed  Righteoufnefs  to  the  Damage  o^ good  IVorks  :  Juit  as 
tho'  becaufe  we,  with  tlie  Scriptures,  do  difallow  of  all  Works  of  Righteoufnefs, 
or  Djeds  of  the  Law,  from  having  any  i:^/^y2?/ Influence  upon  a  Sinner's  Juflin- 
Ciitipn  before  GOD,  we  did  therefore  difallow  of  good  Works  altogether^  which 
is  an  unjuji  Conclufion,  becaufe  we  endeavour  to  eftablifh  the  proper  Ufe  an^ 
true  Excellency  of  the  Law,  putting  good  Works  in  their  proper  Place  and 
Station.  For  as  St.  /'^w/ faith  on  this  very  Head,  "  Do  we  then  make  void 
the  Law  through  Faith  ?  GOD  forbid  :  Yea,  we  eftablifh  the  Law."  q.  d.  We 
are  (o  far  from  making  void  the  holy  Law  of  GOD  by  our  Dodlrine  of  free 
Juftification  by  the  Grace  of  GOD,  through  Faith  in  Christ's  Blood  and 
Righteoufnefs,  as  that  we  do  in  the  moft  efFeitual  Manner  maintain  and  defend 
its  Purity  and  Excellency  :  Becaufe  the  juftifying  Righteoufnefs  we  plead  for  is 
fuch  an  Obedience  thereunto  as  is  equal  to  its  moit  flri6t  Demands,  being  made 
and  done  by  one  of  no  lefs  Dignity  and  Honour  than  the  Son  of  GOD  himfclf, 
who  is  the  LORD  our  Righteoufnefs. 

l^luis  is  the  />aw  of  GOD,  which  is  holy,  juft  and  good,  abundantly  honoured^ 
inftead  of  being  any  Ways  diminifhed  of  its  true  Glory  and  Excellency.  This  the 
Prophet  verifies,  jfa.  42.  21.  "  The  Lord  is  well  pleafed  for  his  Righteouf- 
nefs Sake  :  He  will  magnify  the  Law  and  make  it  honourable." 

Moreover,  while  we  fay  that  Men  arejuftificd  by  P'alth  in  this  Righteoufnefs 
of  GOD,  without  the  Deeds  of  the  Law,  renouncing  it  as  a  Covenant  of 
Works  and  Life,  we  do  firmly  adhere  unto  it,  confidereJ  as  a  Rule  of  Life,  in 
the  Hands  of  Christ  our  King  and  Saviour,   i  Cor.  9.  21.     And  here  by  the 

Way, 


ij4  ^-f  Pr  ED  ESTIMATION  and  Election. 

Way,  to  prevent  all  Socinlan  Shuffles  and  Evafiom,  I  fhall  obferve,  that  by  the 
Law  here  fpokcn  of  is  meant  the  moral  not  the  ceremonial  h-xv!  :  Which  evi>- 
dently  appears,  (i.J  Becaufe  the  Apoftle  mentions  the  Jeius  and  Gentiles  toge- 
ther, the  latter  of  whom  were  never  under  the  ceremonial  Law  :  And  (2.)  Be- 
caufe the  Ufe  of  the  ceremonial  Law  the  Apoftle  did  abundantly  fhew  to  he  made 
void  by  the  Coming  of  Christ  :  So  far  was  he  from  eftabliftiing  of  it.  It  muft 
then  be  the  ??7oral  L2.W  ht  peculiarly  and  only  intended  when  he  faid,  *'  Do  we 
then  make  void  the  Law  through  P'aitb  ?  GOD  forbid  :  Yea,  we  eftablifh  the 
Law." 

Thus  I  mi^ht  here  conclude  my  Anfwer  to  the  Objedtion  founded  on  the 
14th  and  15th  Verfes  of  the  fecond  Chapter  of  this  Epiftle,  obferving  the  Ab- 
surdity thereof,  as  running  diredlly  counter  to  the  natural  Scope  and  evident 
Tenor  thereof:  But  confidering  that  it  ftrikes  at  the  very  Root  and  Foundation 
of  the  glorieus  Gofpel  of  the  ever-blefled  GOD,  under  the  fpecious  Shew  of 
exalting  his  Mercy  :  And  becaufe  I  do  look  upon  thefe  Dodlrines  of  the  Gofpel 
to  be  of  the  lajl  Importance  to  the  Souls  of  Men,  and  that  wherein  the  Honour 
and  Glory  of  GOD  is  very  deeply  concerned  :  I  fhall  proceed  to  obferve,  That 
■when  falfe  Teachers  by  their  plaufible  Shews  of  Zeal  for  GOD,  had  corrupted 
the  Galalians,  bv  blending  Jew/J?)  Obfervations  of  the  Law  and  Gofpel  together 
in  the  Sinner's  juftification  before  GOD,  he  calls  it  a  Perverfwn  of  the  Gofpel 
of  Christ.  Gal.  i.  7.  And  accordingly  fhews,  that  the  ceremonial  Law 
under  which  Christ  had  been  fhadowed  forth,  was  now  abolifhed  by  his  perfo- 
nal  Appearance  as  the  Subftance  of  all  thofe  Shadows  ;  alfo  that  the  moral  Law 
■was  ib  far  from  juftifying  the  legal  Obfervers  of  it,  as  that  it  lays  them  under 
the  Curfe  ;  Becaufe  no  Obedience  to  it  but  fuch  as  is  perfeSi  and  luithout  a  Flaw 
can  claim  Juftification  and  Salvation  therefrom.  Gal.  3.  10.  '*  As  many  as 
are  of  the  Works  of  the  Law  are  under  the  Curfe  :  For  it  is  written,  Curfed  is 
every  on*  that  continueth  not  in  all  Things  written  in  the  Book  of  the  Law  to 
do  them.  But  that  no  Man  is  juftified  by  the  Works  of  the  Law  in  the  Sight 
of  GOD  is  evident;  for  the  Juft  fhall  live  by  Faith.'^  i.e.  By  Faith  in  the 
mediatorial  Doings  and  Obedience  of  Christ.  "  And  the  Law  is  not  of 
Faith,  but  the  Man  that  doth  them  fhall  live  in  them."  (Mark)  The  Man 
th?it  doth  them,  namely,  in  the  perfe(St  Manner  before  defcribed,  yielding perfc- 
ml,  perfe5i  and  perpetual  Obedience,  he  fhall  live  in  them  :  That  is,  He  fhall  be 
juftified  and  faved  by  thefe  Doings,  But  where  is  the  Man,  the  meer  Man 
amongft  Jews  or  Gentiles  that  can  do  this  ?  And  if  they  cannot,the  Law  (whofe 
Voice  is, Do  oxDie)  lays  them  under  theCurfe.  O  fad  &  wofulCafe  of  fallenMan  \ 
Of  thofe  who  feek Juftification  by  theWorksof  theLaw,efpecially,who  burn  them- 
felves  by  the  very  Fire  they  kindle  to  o;ive  them  Comfort  &  Warmth.  "  For  this 
fhall  they  have  of  my  Hand,  faith  the  LORD,  they  fhall  lie  down  in  Sorrow." 
ifa.  50.  1 1.  But  is  there  no  Remedy  by  Works  of  Righteoufnefs  which  they 
do  in  the  Matter  of  their  Juftification  ?  What  !  Won't  fincere,  tho'  imperfe^ 
Obedience  to  the  Law  written  on  the  Table  of  the  Heart  or  Stone,  do  in  this 
Matter :     No  verily.     As  GOD  himfdf  taught  our  firft  Parents  when  once 

fallen 


Of  Predestination  ttnd  Election.  i^^ 

fallen  from  their  Integrity,  and  we /^  them,  driving  them  out  of  Paradife,  and 
guardinij  the  Entrance  to  the  Tree  of  Life  with  Cherubims  and  a  flaming  Sword 
which  tiirneth  every  Way,  to  keep  it,  and  them  cfF  from  coming  to  it.  Before 
the  Fall,  while  under  the  Covenant  of  Works  and  Life,  they  had  Uzo.  Accefs  to 
it,  and  to  partake  of  its  Fruits  as  a  Pledge  and  Teftimony  from  GOD  that  Life 
fhoujd  be  the  Wages  of  their  Integrity  while  they  ftood  faft  in  their  Obedience; 
but  now,  having  tailed  therein,  and  broken  the  Covenant,  they  are  drove  out  of 
Paradife,  and  Cherubims  and  a  flaming  Sword  that  turned  /"ffry  IVay  placed  at  the 
Entrance,  in  order  both  to  cut  them  oft' from  all  Manner  of  Hopes  to  obtain  Life 
and  Salvati  )r»  from  the  broken  Covenant,  and  to  ciufc  them  from  a  Senfc 
of  their  being  now  laid  under  the  Curfe,  to  look  by  Faith  to  Christ  the  then 
prom'ifed  Seed  that  fhonld  bruife  the  Serpent's  Head  ;  by  which  was  intended  the 
whole  Undertaking  of  Christ  as  a  Redeemer  to  free  poor  guilty  Sinners  from 
t!ie  Curfe  of  the  Law,  as  it  follows.  Gal.  3.  13.  "  Christ  hath  redeemed  us 
from  the  Curfe  of  the  Law,  being  made  a  Curfe  for  us,  that  the  Bleffing  of  Abra^ 
/>flw  (that  is  to  fay,  the  Bleffings  of  Juftification,  Reconciliation  and  Adoption 
promifed  in  the  Covenant  of  Grace  to  Abraham  the  Father  of  the  Faithful)  might 
come  on  the  Gentiles  through  Jesus  Christ,  that  we  might  receive  the  Promife 
of  the  Spirit  through  Faith,  to  wit.,  in  him.  So  that  a  Man  (whether  he  be  yexo 
or  Gentile)  is  not  juftified  by  the  Works  of  the  Law  (whether  as  written  on  the 
Table  of  the  Heart  or  Stone)  but  by  the  Faith  of  Jesus  Christ,  even  as  we 
have  believed  in  Jesus  Christ,  that  we  might  be  juftified  by  the  Faith  of 
Christ,  and  not  by  the  Works  of  the  Law  ;  for  by  the  Works  of  the  Law  fhall 
no  I'lefh  (mark)  no  Fle(h  be  juftified,  and  therefore  not  the  Gentiles  by  the  Law 
written  on  their  Hearts  ;  for  if  Righteoufnefs  came  by  the  Law  (the  Deeds  of  the 
Law)  then  Christ  died  in  vain."  Gal.  2.  16.  to  the  End.  If  there  had  been 
a  Law  which  could  have  given  Life,  verily  a  juftifying  Righteoufnefs  fliould  have 
been  by  that  Law  :  But  there  being  no  fuch  Law  given,  no  Law-JVorksvjhatever 
can  juftify  the  Doer  of  them. 

You  will  then  fay.  Wherefore  ferveth  the  Law:  /Vr/?,  Unto  them  that  have 
the  Gofpel  ;  and  Secondly,  Of  what  Ufe  is  the  Law  written  on  the  Hearts  of  the 
heathen  Gentiles,  who  not  having  the  Law  as  delivered  to  Mofes^  are  a  Law 
unto  themfelves } 

I  anfwer,  (r.)  As  to  the  mdral  Law,  where  the  Gofpel  comes,  it  Is  o^fwg'dar 
Ufe  as  a  School-mafter  xo  bring  Souls  to  Christ  for  Life  and  Salvation,  and  fo 
\%z  good  Preparative  xo\Nzx^%x.\\t\K  embracing  the  Gofpel,  even  as  the  Needle 
makes  Way  for  the  Thread  that  follows  it  ;  Men  being  by  the  Law  made  to  fee 
their  finful  Eftate,  and  that  the  Shortncfs  of  their  Obedience  thereunto  as  a  Cove- 
nant of  Works  lays  them  under  the  Curfe.  Convinced  Souls  being  thus  driven 
fromtheirHoId  of  theLaw  for  Life  and  the  Righteoufnefs  therefrom  are  moved  ro 
look  for  another  and  -better  Righteoufnefs,  even  the  Righteoufnefs  of  Faifh.  T'htir; 
GOD  dealt  with  Paul  at  the  Time  of  his  Converrton,"'who  before  that  Time  ad- 
hered to  the  Righteoufnefs  of  the  Law  for  Life,  and  was  accordingly  in  h-s  nwa 

T  Appre- 


rj6  Cy 'Predestii^atton  'and-  Election. 

Apprehenfion. alive,  or  poffeifed  of  Life  and  Salvation  by  Virtue  of  his  legal  Righ- 
teoufnefs,  until. the  Law  came  Home  with  its  Thunder  and  Terror  upon  his  Soul : 
For,  fays  he.  Rem.   7.   9,    10.   "Iwas  alive  without  the  Law  once,  but  when 
the  Commandment  came,  Sin  revived  and  I  died  ;  and  the  Commandment,  op 
Law,  which  was  ordained  to  Life  (io  wit,  while  it  flood  as  a  Covenant  of  Works' 
before  the  Fall)  I  found  to  be  unto  Death. '•*  i.  e.  fmce  that  Covenant  was  bro- 
ken.    Thus  was  PrJa/  made  to    renounce  the   Works-  af  the   Law,   accounting, 
all  his  former  Gains  thereby  not  only  asLofs^  but  even  as  Z)fe«'^j  asThij)gs  to  bei 
abhorred  in  the  Matter  of  our  Juftiiication.      *'  For  (fays  he)  what  Things  were 
Gain  to  me,  thofe  I  counted  Lols'for  Christ  \  yea,doubtlers  I  count  all  Things 
but  Lofs  for  the  Excellency  of  the  Knowledge  of  Christ  Jesus  my  Lord, 
for  whom  Lhave  fuftered  the  Lofs  of  aU  Things,  and  count  them  but  Dung  that^ 
I  m.ay  win  Christ  and  be  found  in  him,  not  having  my  own  Rigbteoufnefs  whichr 
is  of  the  Law.  but  that  which  is  through  the  Faith  of  Christ,  ^he  Righteoufnefti 
which  is  of  GOD  by  Faith.'"'     Thus  fhen  the  Law  lliil  ferves  to  good  Purpcftsi 
where  the  Gofpel  comes.     Moreover  it  is  of  Ufe  as  a  Rule,  of  Life  alter  Conver-\ 
lion,  wherebv  the  iuftified  Believer  is  {hewn   his  Duties  both  unto  GOD  andr 
Man,  unto  which,  from  evangelic  Motives,  hefliews  his  pious  Regards,  the  Love 
of  Christ  conitraining  him  thereunto.     Thus  the  Soul  (being  in  Christ)  is 
treed  from  Condemnation  and  Bondage  of  the  Law  of  (Worlcs^  and 'doth  ferve  -its> 
Lord  and  Delivererwith  znchle  Liheriy  and  Fretdam  ofMlnd,  .not '.walking  afteirl' 
the  Flefli  but  after  the  Spirit  ;  So  far  is  the  jultificd.  Believer  from  reJyit^g  on  hisi 
Lord,  that  he  mr<y  take  Liberty  to  tranfgrefs.  ) 

•    (2.)   As  to  the  Law  in  thofe  Lnprcfnons  thereof  on.the  Tables  of  Men's  Hearts, 
who  have  not  the  Gofpel,  it  is  of  Ufe  to  them  ('tho'  not  as  a  Covenant,  ol  Lit'e^i! 
vet  as  a  Book  to  fhew  them^  that  there  are  many  Things  which  they  ought  to.re-.. 
sard  in  tlieir  Behaviour  both,  towards  GOD  and  Man  ;  and  that  there  are  mary 
Things  which  they  ought  not  to  do  ;  and  that  for   their  Difregards  hereof  they.j 
are  lel't  without  Excufe.     So  that  howfoever  they  fliall  not  be  condemned  feir  not 
l^JieVingthe  Gofpel;which  was  never  fent  unto  them,  nor  by  the  Law  oi  Mofes 
•which  they  never  hfid,yetfliaH  -they  be  condemned  by  the^-aw  they  had  written  on7 
ti>e.ir  Hearfs,  whQfc  Cosnf^iencQS  .will  beqr  them  W itnefs  ixs  the  great  Day  of  theird 
Failures,  andVhofe  Punifhment  will  be  more  or  lefs  tolerable  a'nfwerable  to  thei,) 
Decrees  of  their  Difobedience.      And  verily  it  will  be  far  more  tolerable  for  thofe 
in  t"he  Day  of  Judgment  than  for  the  Difubedient  that  lived  under  the  glorious 
I.i2ih;t  of , the;  Gofpel ,;   their  Stripes  will  certainly  he  fewer  and  mc:e  gtntly  laid  onJ 
thin  tiiie  Sirjpes  pf  Sinners,  under  the,  Go/y^/.-  For  as  our  Lord  faith,    "  Thet 
.S^zv;.-^^t  xh-ik^kncijo  bi5:L^rd',s  Wiljgnd  doi^\it  «<j/{hall  be  beatdii  with  zwr/«j'  Siripe's,T« 
but,  he.  that  kneii^fiot;-  and  did  commit* Things  worthy  of  Stripes  (hall  be  beateni* 
•\y,ith  /i^iu  Stripes  ;   for  unto  whomioever  much  is  given,  of  him  fliall  much  be  rtrn 
ogired  ;  and  unto  whom  Men  have  committed  much,  of  him  will  they  afk  theii 
riipre,"  'Luk.   12.^  47,  48.     Moie  uer,  GOD  is  not  wantirg  in  giving.^;/./"  rrl[ 
Ii|swa;;ds  tDjgraceleis  Peri'ons,.for  doing  fi.rpe  Things  as   to  the  A.attcr  of  th«iiO 
agreabic  to,  ^is  Willj  while  at  the  fame  Time.he  m\\  puniflithfiTi.for,tbe.i?^teg««ri 
.  '    ■    ^' >  ■"  Motives 


0/  P^EriE'sfiT^At'ffciJ'-^^  EiJi(5t'ioViV  f|.; 

IN^otives  Fron^'Vhence  thofe  KfVibhs  'tre'rfe'pfrriforrried;  as  in  khe-C^^&of  y^hu  ; 
2  A'zWt^j  10.  30,  ^i.  compared  with //o/^rt  l.  14. '  GOD  wUl  not  be  behind- 
hand with  any  of  his  Creatures  ;  yet  as  to  the  Alaiten  of  fetcrnal  Sahaticn  there 
is  no  Law  given  that  can  give  Life,  and  therefoi<d  Life  awd  Sah'ation  cannot  be 
obtained  by  the  Dbeds  of  that  La\v;WhFch '  thie  •'hdatheii'GfWl'/ii^i  'have'  written  on 
their  Hearts.    -  •  ;  ■--■■i  :...-'  ^M:.i   .;,,   1  .-j   ,  ..  i,;.:v  i.  •:'•.■  ^  :    .,  , 

TItc  divine  Oracles  do  declare,  that  none  are  juftified  in-  the  Sight  of  GOD 
otherwife  than  by  the  Rtghteoufnefs  of  GOD  without  the  Law,  which  he  imputeth 
to  Men  without  Works.  Rom.  3.  21.  Chap.  4.  6.  A'Hb  that  except  Men- 
f)e  born  again  they  cannot  enter  into  the  Kingdom  of -Heaven  :  And  in  a  Wordy 
thatCHR-iST  is  the  Way,  the  Truthj  afid  the' Life  5  and  that  no  Man  comethl 
unto  tke  Father  i>ut  by  htm  ;  that  thfer^  is  Salvation  in  fio  mother  5  and  that  there  is 
no  other  Name  under  Heaven  given  amongfi  Men  whereby  We  muft  be  faved.~ 
*1oh>  3.  36.  Chap.  14.  6.  A^ts  4.  12.  So  that  if  any  of  thofe  that  have  not 
the  Gofpel  are  juftified,  fan£tified  and  faved,-  it- mufl:  beiy  Virtue  of  the  Re-: 
deemer's  Merits  and  the  Spirit's  -fitpern-atural 'Operations  upon-their'Souls  ;  and 
that  too  by  an  extraordinary  V^d^y  of  GOD's  manifeilin^  himfclf  unto  them: 
{For  what'GOD  JTiaV  do  io  fo?ne  oi'  them  in  fuch  a  Way  as  Ji-<7V7;?j'/ and  there- 
fore fl'ffri?  wj/ affirm,  fo  I  fhaiU  -not  pretend.  o/y^/«y^/jy  to!  gainfay,  feeirtg  GOD's 
Ways  in  th^'n  full  Extent  are  paft  finding  out)  yet  am  1  bold  to  afSrm  that  accord- 
ing to  the  Scripture's  Account  of  T'hings,  there  are  no  Grounds  to  conclude  for 
the  Juftificationand  Solvation  of  any,  cf  what  Nation  foever,  by  Law-lVcrks^  or 
a  meer  natw^al  Religion';  forthe  Scripture  pofitivtlydeoliiTeSifihat  by  the  iVVj&rks 
of  the  Law  fhdll  no'Flefh  be  juftified,  'aiid^if  nkjt  juftified  tiiei*>'not"fav^d,  feeing 
Juftification  and  Glori'fication  are  infeperifhly  linked  together  in  the  golden  Chiiiu 
of  Salvation,  Rom.  8.  30.  As  GOD's  A(Sl  of  J'urtification  doth  imply  the  full 
Remiffion  of  Sin  and  Freedom  from  his  Wrath,  and  Condemnation  of  the  Perfon 
juftified  ;  fo'by  juft  ConfeqXience  they  that  are  not  juftified  in  the  Sight  of  GOD 
do-  perifh  in  their  Sins,  whether  thev  ho.  Jeius  or  GentUcs'':  "  For  as  m^ny  as 
ftuve  Tinned  without  Law,  viz.  the  Lawof  yV/o/^j  (ais'^'tli^  heathen-  G^enttk'i)  fhafl' 
■pfcrifii  without  Law,  vi%.  without  that-  Lmu  ;  and  as  many  aVhax^'ftnndd In  the. 
Lav/  (as  the  J^ws)  fliall  be  judged  by  the  Law."  It  IS'frUe  indefidV  tha^'Wliotb- 
'fever,  whether  Jew  or  Gentile,  fhall  call  on  the  Name  of  the  Lord'  (that  is,  the 
Lord  Jefus  as  jhe'ortly  Saviour  of  Sinners)  fhall  be  faved,  to  luity,  hv  him,  as  the 
Apoftle  affirms :  But  then  as'  he  adds,'-"  How  fl:all' they  (thofe  Perfons)  call  orr 
■him  NV  wlwm  they  have  not  believed  ?•  And  how  foall  theyi  febheve  in  him  of 
^vhorti  they  have 'not  heard-?  AikI  b<)w  fiiall  they-  hear  Witl>out'a  Preacher  •?  And 
'how  fhall  they  preach  except  they  be  fent  f  Namelv,  o^f  the''LoitD-,  thCgritHi'lr 
'Ihftieuter  of  the  Gofpel  Miniftry  and  of  the  Gofpel  Di.fpenfation.  P'aith  tomes 
'by  H(?arin2,  and  Hearing  bv  the  Word  preached.  So  that  according  to  the  Me- 
ifhcidS  of  GOD'S  Gofpel  Kii-igdom  -and  his  renxsled  ordltwry-  JVay  and  Me(h.:di-  of: 
,SaI vat teiii,''hie  has 'fct 'forth  his  Son  as  a  PropitiUtii'ii  thr-ough  Faith  in  his  Blood' lor'- 
^the  ReiWi ffion"' (rf 8i m ,'-K>  Ueclare  \\w Pv.igh tbo ufnefs ,  G r.i'ce  and  Ju ft.i ct,  and  i u-al ^ 
lis  mitiacwtoOi  Wifdofei'bad  ^rpo«kfe'P^iri>p]ji-Vj'J?o-tMsij£!«d.  heihatil-H^fti-tutaiJ  », 
'  '•  •*  T  2.  ftacidi=n;4_ 


138  0/  Predestination  /jwi/  Election. 

ftanditig  Gofpel  Miniftry  to  the  End  of  the  World  ;  he  C|ualifie/w^Men  .for  the 
Work,  and  feuds  them  furth  to  preach  when  and  vjherejocver  he  liiieil.  !  As  rhe 
Clouds  of  Heaven  fa  the  Gofpel  of  Salvation  with  its  illuminating,  C)oul-lavirg 
Beams  is  turned  round  about  by  his  Counfel  to  execute  his  VViil  upon  the  Face 
of  the  VVorld  in  the  iiirth  :  He  it  Js.  that  caufeth  this  heavenly  Light  to  arifij 
upan  what  Hurizon  and  to  ftiine  into  what  Plearts  he  pleafeth.  Thus  liis  A'iini- 
fters  at  his  Command  do  preach  vi'herelbever  he  fends  them  ;  the  People  do  hear, 
and  in  Hearing  do  believe,  and  in  Believing  do  call  upon  the  Name  of  ilie  Lord 
Jesus,  through  the  Merits  of  whofe  Bluud  they  are  jufiified,  and  Efficacy  cf  his 
holy  Spirit  of  Grace  are  regenerated,  fandiified  and  fa\ed.  Thus  then  uholcever 
fliall,  in  the  Apoftle's  Senfe,  (which  they  that  have  , not  the  Gofpel  do- not)  call 
upon  tne  Name  of  the  Loud  fliall  be  faved  ;  for  tJi^re  is  no  Difference  between 
the  Jew  and  the  Greek  ;  for  the  fame  Lord  over  all  is  rich  unto  all  that  call  u  pon 
him,  as  the  Loid  their  Righteoufne(s,  believing  that  he  is  the  End  of  the  Law 
for  Righteiufnefs  unto  every  o:ie  that  b.^lieves,  namely,  this  Word  of  Fuiih  ice 
preach.  For  with  the  Heart  Mail  bclieveth  Unto  Righteoufnefs,  and  with  the 
Mouth  ConfefTion  is  iTiade,mHy^i>4lv,a|tion„  ,,|iep  JR-om.  iq.  hj,\p  k^i. ,  .,  , ,  i,- 
ijnif.iifa-fi:  s'OOv)  'i->  7gW  v.,-.-'^iS\(jft^v«  rin  yd  00}  j£H 
They  are  Scifyture-Propofiuons  I  have  unrdertakefi  to  defend  and  maintain  as  the 
revealed  Will  and  Counfel  of  GOD,  appeal. ng  to  tlie  di\  ine  Oiacles  themfel  es 
for  Proof.  Wiierefore  if  my  Objectors  will  ^io  any  'J'hiag  to  Purpole,  they  muit 
not, /V^tW  of  confuting  what  is  offcr'd  from  the  divineOracles,  fet  themfelves  im- 
mediately upon  drawing  their  OA'n  /r/^/»//W  Inferences  cloathed  WizBcar-fKinDrffs^ 
in  order  to  amufe  the  Unwary,  and  raife  their  Indignation  againd  meas  a  fetter- 
forth  oi  jirange  and  dijmal  Doctrines  :  But  inftead  of  doing  (o^  let  them  ilifprove 
it  if  they  can,  b,y  making  it  appear  thdt  the  Propofitions  1  maintain  as  Truth 
arc  nut  to  be  found  upon  divine  Record.  If  they  can  do  this,  then  thtir  fruitful 
inferences  I  frankly  own  will  of  Right  belong  unto  me  :  But  if  they  cannot, 
then  will  they,  through  my  Sides,  pafs  unto  and  terminate  in  the  great  and  dreadful 
GOD^  whofe  Caufe  I  have  ujidertaken  by  the  Help  ot  his  Grace  to  defend. 
According  to  Scripture,  where  no  Vifion  is  the  People  do  perifli,  namely,  in 
their  Sins,  Prov.  29.  18.  For  we  fay,  that  GOD  condemns  none  but/cr  their 
Sins,  and  not  by  Virtue  of  a  meer  arbitrary  Power  and  abfoluie  Decree  of  Repro- 
bation, as  our  Opponents  do  unjuftly  lay  to  our  Charge.  The  TVuth  is,  that  in 
very  Fa^  and  UpjJiot  oi  all,  we  do  maintain  nothing  ivorfe  in  thefe  grand  Affairs 
than  what  themfelves  are  obliged  toconfefs.  For  that  GOD  wills  to  fuffer  Mul- 
titudes to  go  on  in  their  wicked  heathenifh  Idolatries,  leaving  them  to  fit  in  Dark- 
nefs  and  the  Shadow  of  Death  without  Gofpel  Light,  which  is  the  Means  by 
which  GOD  conveys  unto  Men  the  Knowledge  of  Salvation  for  the  Remiffion 
of  tj)eir  Sins,  Luk.  j.  77.  whilft  he  caufeth  this  Day-fpring  from  on  high  to 
vilit  uiljcr  Nations  as  the  Fruits  of  his  tender  Mercy  :  Alfo  that  where  theGofpel 
comes,  he  fuffers  it  to  become  a  Savour  of  Death  unto  Death  unto  many,  whiift 
he  makes  it  the  Savour  of  Life  unto  Life  unto  others,  fliining  into  their  Hearts, 
to  give  the  Light  of  the  Knowledge  of  the  Glory  of  GOD  in  the  Face  or  Peifon 
oi  Jtsus  Chkist  i  and  that  if  the  Gofpel  be  hid  it  is  hid  unto  them  that  are 

loft; 


.0/ Predestination  and  Election.  139 

Joil ;  are  Points  Co  evident  from  Scripture  and  Ki^,  as  thai-  our  iv.'^rmcf}  Oppo- 
nents cannot  have  the  Face  to  deny  them.  2  Cor.  1.  i^,  i5.  Ciiap.  4.  6. 
And  whj  at  thi  fame  Time  vnijl  cofifefs  that  GOD,  if  he  (o  pleafed,  could  as 
caliiy  fend  his  glorious  Gofpcl  unt7  and  make  it  ejft^fual  to  all  Men's  Converfi'in 
and  Salvation,  as  well  as  that  he  doth  fo  (.nrofome  of  them.  Now  if  GOD  wills 
to  fufFer  miny  to  periln  in  their  Sins,  withholding  from  them  or  not  giving  unto 
them  that  Gofpel  Light  and  eft'edtual  Grace,  which  if  granted  would  effeitually 
prevent  their  Ruin,  as  he  gives  unto  others  that  are  faved,  where  is  the  Harm 
cf  our  faying  that  this  Will  of  his  is  not  the  E<Te6l  and  Produ^l  of  an  Yefterday's 
A  iter -Thought.^  but  that  it  is  as  ancient  as  himfclf.,  who  is  from  -everlafting  ? 
Yea,  would  it  not  be  very  abfurd  zvxkI  dip^jnourable  unto  the  divine  Being  to  fay 
otherxv'ife?  What  GOD  doth  c?^?^^//^  and  \\\  very  Fa £f  fuff'er  to  bt  6ont,  he 
muft  confeqjently  ivi/l  to  (offer  it  ;  which  wc  call  his  perrntjftve  Wiil,  or  what 
he  wills  to  permit.  And  for  any  to  fay  that  this  his  JVill  is  only  the  Prod u6l  of 
an  After-Thought  in  the  Days  of  T/V/;^,  is  nothing  better  than  to  un:leify  liim.  As 
to  afcribe  Men's  perilhing  meerly  to  a  IFill  \n  GOD  without  a  Refpe6t  to  their 
Sins^  were  to  dishonour  his  Purify  and  'Ju/lice  ;  (o  on  the  otlier  Hand  to  fay, 
that  his  Will  is  in  no  RefpeSi  concerned  therein,  were  to  deny  his  Providence  \ 
"  who  hath  Mercy  on  whom  he  will  halve  Mercy,  and  whom  he  will  he  hard- 
neth,"  as  the  Scripture  faith,  Rom.  9. 

Moreover,  for  Men  under  the  fpecious  Shews  of  pleading  up  for  and  exalting 
the  divine  Mercy  to  fay,  That  GOD  moft  heartily  and  fincerely  wiflieth  and 
wills  the  Salvation  of  every  Man  without  Exception,  and  at  the  fame  Time  to 
confefs  (^s  they  cannot  for  their  Lives  help  doing)  that  he  wills  to  permit  Mul- 
titudes of  thefe  very  Men  to  go  on  in  their  Sins  and  perifli,  altho'  able  to  hinder 
them  if  he  io  willed,  is  fuch  a  Medly  and  inconfiftent  Piece  of  Divinity  as  only 
befits  thofe,  who  undertaking  to  be  Advocates  for  the  Almighty,  do  offer  him 
Robbery  for  Burnt-Offering  ;  and  who  whilfl:  they  do  make  a  Flourifh  with 
their  frightful  Inferences  againft  their  Opponents  (fetting  up  for  great  Mafters 
of  Reafon)  do  maintain  fuch  a  Scheme  of  Divinity  as  is  hard  to  be  reconciled 
even  with  common  Senfe^  as  well  as  that  it  is  repugnant  to  Scripture  and  FaiSl, 
which  declares,  that  there  are  fome  "  whom  he  that  made  will  have  no  Mercy 
on  them,  and  he  that  formed  them  will  (hew  them  no  Favour,"  Ifai.  27.  1 1. 
*'  L  there  then  Unrighteoufnefs  with  GOD  ?  GOD  forbid  :  For  he  faith  unto 
Mo/es^  I  will  have  A-lercy  on  whom  I  will  have  Mercy,  and  I  will  have  Com- 
pafllon  on  whom  I  will  have  Compaflion  :"  Such  is  his  Sovereignty.  And  who 
pours  not  forth  his  Wrath  on  the  Veffels  of  Wrath,  until  after  much  Long-fuf- 
fering  or  bearing  with  them,  they  by  their  Sins  become  ripe  or  fitted  for  Deftruc- 
tion  :  Such  is  his  Ju/iice  and  Equity.  And  who  withal  maketh  known  /A# 
Riches  of  his  Glory  (O  fweet  Words)  on  the  Vefels  of  Mercy  which  he  had  aforf 
prepared  unto  Glory  :   Such  are  the  Riches  of  his  glorious  Grace. 

And  is  it  not  without  the  leaf}  Derogation  from  the  Honour  of  GOD's  Juftice 
and  Mercy  in  the  divine  Oracles,  declared  ^^i  14.  16.  "  That  in  Times  paft 


-140  ,0/ Predestination  ^^  Elect ioW. 

.{viz.  before  the  Exhibition  of  the  Son  of  GOD  in  the  Flefh,  which  Vere  man'y 
Hundreds  of  Years  Space)  he  fuPr'ered  all  Nations  (which  were  very  numerous) 
to  v.'allc  in  their  oioji  ('niarkj  their  own  Way,  their  ov.-n  Ways  of  Sin  and  Idola- 
/ry,  in  plain  Contradiftin6lion  from  the  IFays  of  GOD  and  his  Salvation.  And 
whether,  pray  you,  did  thefe  their  ow«VV"ays,  which  Sf.  PiUft/' exhorted  thofe  Ido- 
laters there  to  turn  from,  lead  thofe  that  walked  in  them,  but  unto  Dejiru^ionf 
Or  will  any  offer  tj  fay,  that  Men's  ^zc/j  Ways  is  the  narrozv  Way  that  leads  to 
Life,  which  few  are  faid  to  find  ?  No'furely  ;  but  rather  confefs,  that  it  is  the 
bread  Way  that  leads  to  Dejhiiiiion,  in  which  many  do  walk  unto  this  Day  :  If 
otherwife,  the  Apoftle  would  have  rather  exhorted  thefe  Men  to  have  continued 
in  thofe  their  own  Ways,  inftead  of  exhorting  them  to  turn  from\\)zm  into  the 
Ways  of  GOD.  Did  then  the  almighty  Sovereign  of  Heaven  and  Earth,  with- 
out the  leaflStain  to  his  Juftice  and  Mercy,  thus  of  old  fuff"er  the  Nations  of  the 
World  tor  a  long  Space  or  Time  to  walk  in  their  oiun  Ways,  which  led  unto  Per- 
dition, taking  Vengeance  on  them  for  their  Idolatries  f  And  is  this  lefs  true  of 
his  fufFering  many  Nations  at  this  Day  thus  to  ivalk,  to  whom  he  doth  not  fend 
thofe  Gofpel  Means  by  which  he  ordinarily  conveys  unto  the  Sons  of  Men  the 
Knowledge  of  Salvation  for  the  Remiffiun  of  their  Sins:j.a.nd  regenerating  their 
SouJs.;  whom  this  Day-fpring  from  on  high,  as  the  Fruits  of  his  tender  Mercy, 
he  doth  not  fend  to  vift,  but  leave  them  to  fit  in  iluir  ma.tural  Darknefs  and  the 
Shadow  of  Death  ?  Is  GOD  then  unrighteous,  wiio  takcth  Vengeance  on  thofe 
Sinners  who  walk  in  their  own  Ways  ?  CjOD  forbid.  How  then  fhall  GOD 
judge  the  World  ?  who  will  not  condemn  thofe  for  not  believing  the  Gofpel  to 
v/hom  it  was  never  fent,  but  will  judge  them  by  the  Law  of  Nature,  whoffc 
Dilates  they  had  tranfgrefled,  and  (o  fnall  be  vAthout  Excufe  in  the  Day  of 
Judgment.  ■  ■ 

Thus,  as  I  conceive,  that  the   infulting  Gentiles  might   not  think  to  fcreen 
themfelves  from  the  Judgments  denounced  againft  the  Breakers  of  the  Law   (as 
-in  the  faid  fecond  Chapter  of  the  Romans)    by  faying  that  the  fcws  only  had  had 
(the  Law,  not  they,  the  Apoftle  goes  on  and  ihews,  that  altho'  they  never  had  the 
Lavi^  in  the  Fdanner  which  the  fcws  had  it,  to  tuit,  written  on  Tables  oi  Stone-, 
/who  in  thai  Refpe^  are  faid  to  be  ivithout  Law,  and  who  accordingly  fiiould  not 
^e  condemned  by  that  Law)  yet  they  had  the  Law  of  GOD  written  on  the  Ta- 
,tles  of  then-  Hearts,  hy  which  they  fr.ould  be  judged  at  the  lafi:  Day,  when  their 
awn  Confciences  wi.l(l  rnanifefl  the  Imperfection  of  their  Obedience  tiieteunto, 
. f<p. ssto'ieaye  them  v/ithout  all  Excufe  :   Eor  in  the  very  mean  while  their  Con- 
■fciences^do  either  accufe  or  QiiCi\(Q  them,  according  as  they  do  more  or  Jefs  obey 
or  difohey-  the  natural  Light  or  Didates  thereof:  So  that  in  the  great  Day  of  Ac- 
,  counts  their  Condemnation  will  ht  greater  or  more  tolerable,   anlwerable   to  tiie 
.Degrees  of  their  Difobediencc  ;  whence  they  muft  not  tiiiirk  to  efcape  the  righte- 
ous Judgment  of  GOD  for  finning  againft  \\\s  Law  ivVritten  on  tliein-Hearts  :  .For 
tho'  the  Deeds  thereof  at  beft  being  imperfecl,  cannot  amount  unto  a  juilifying, 
faving  Righteoufnefs,  yet  as  it  -was  fuificient  by  vi-et!7ing  the  Works  :of  Creation, 
to  point  o^\i  unto  them  GOD's  eternal  Power  and  God-iiead-  ;ind  their  Duty  to 

clorify 


Of-   PREDESTINATION    ij;/^  ElEGTION.  1.4.!, 

gIoriiy''hif7t  accordingly-;  fo  their  Neglfe<5V  of  thiswill  furnifli  out  Tuifiicient  A^at- 
fer  to  aggravate  their  Guilt  and  Condiemnatian,  which  oth^rwife  would  have 
been  more  tolerable. 

From  all  which  it  appears,  anfwerable  to  the  Occafion  and  Scope  of  thisEpiflJe, 
bow  little  Reafon  theie  J^vj  and  Gentiles  at  Rome  l,ad  to  infult  over  each  othei:,. 
forafinucb  as 'that  as  many  as  have  finned,  without  Lawj  to  zvit,  as  it  was  written'. 
<3n  Tables  of  Stone,  ilrall  alfo  perilh  without  Law  j  i/jai  is  io  fay,  without  being 
condcn-vned  by  ih'at  Law  ;  for  they  fhall  be  condemned  by  the  I>avv  written  on 
their  Hearts.  And  as  many  as  have  finned  in  the.  Law,  as  the  Jews,  who  had 
it  writtenfby  the  very  Finger  of  GOD  on  Tables  of  Stone,  fhall  bejud2:ed  by 
that  Law  :  The  Gentiles  who  only  had  the  Law  of  Nature,  fliall  not  be  judged 
by  the  Law  oi  Mofes,  and  the  Jezus  who  had  both  fliall  be  judged  by  both,  in  the 
Day  that  GOD  fhall  judge  the  Scjerets  of  Men  by  Jesus  Christ  according  to 
the  Gc^fpel  ;  when  all  Mouths  fliall  be  flopped,  and  confefs  that  the  Judgment 
of  GOD  is  righteous  :  "  For  when  the  Gentiles  which  have  not  the  Law,  do 
by  Nature  the  Things  contained  in  the  Law,  thefe  having  not  the  Law,  io  wit, 
as- written  on  the  Tables  of  Stone,  are  a  Law  unto  themfelves  ;  which  fhews  the 
Work  of  the  Law  written  on  their  Hearts  ;  their  Confciences  alfo  bearing  Wit- 
il€fs,and  their  Thoughts  the  mean  while  accufing  or  elfe  excufing  one  another." 

Moreover,  the  Apoftle  in  order  for  the  more  eftedlual  humbling  and  putting 
to  Silence  t/jrfe  contentious  prof  effing  Jews  and  Gentiles  at  Rome,  doth  in  the  Con- 
text declare  how  much  it  ought  to  concern  them  to  look  well  unto  each  one  his 
own  St  .n  'ing,  telling  them  how  inexcufable  fuch  will  be  who  condemn  that  in 
others  which  they  allow  in  themfelves,   more  efpecially  under  a  vifible  Profcfliou 
of  Rehgion  as  they  were,  who  therefore  of  all  others,  living  in  Impenitency  muft^ 
not.'th'inl-i  to  cfcape  the  righteous  Judgment  of  GOD,  who  without  Refpe6l  o|^ 
Perfons,  whether  the  wife  Gred  or  privileged  Jeiu,  would  proceed  in  Juds;mentr- 
againftthem,  who  will  as  a  jufl  and  a  righteous  GOD  render  to  every  Man  ac- . 
cording  to  his  Deeds  ;   "  to  them  vv'ho  by  a  patient  Continuance  in  VVell-doingi 
do  feek  for  Glory,  and  Honour,  and  Immortality  ;  eternal  Life  ;  But  unto  them 
that  were  contentious  fas  fome  of  thefc  were  obfcrve)  and  obey  not  the  Truth, 
but  obey  Unrighteoufnefs  ;   Indignation  and   Wrath,  Tribulation  and  Anguifli; 
upon  every  Soul  of  Man  that  doth  Evil,  of  the  Jew  firff,  and  alfo  of  the  Gentile  : 
Kut  Glory,  Honour  and  Peace  to  every   Man  that  worketh  Good,  to  the  Jew 
firft,  and  alfo  to  the  Gentile  ;    for  there  is  no  Rcfpedt  of  Perfons  with  GOD. 
The  Man  then  that  gets  to  Heaven,   I  hence  grant  is  a  Seeker,  a  Doer,  and  a! 
Worker  :  A  feeker  of  heavenly  Thing?,  and  fo  not  a  carnal  Profcflbr  j  whofe 
Profeffion  is  in  Heaven  while  his  Heart  is  in  the  Earth  ;  a  Doer  of  good  Works, 
and  not  a  bare  Hearer  of  them,  he  is  a  well  Doer,  a  Worker  of  Good,  and  onu 
that  patiently  continueth  therein.      Rut  then  this  doing  is  not  for  Life,   becaufe 
by  the  Deeds  bf  the  Lawjfliall  no  Flelii  be  juft^fied  in^thc  Sight  of  GOD,,by^ 
/•^ffi  Lite  and.  Lweuato<. GOD.  ■■.■■'.- 


14^  Of  Predestination  and  Electiom, 

The  Apoftle  obferve,  is  here  fetting  before  thefe  contentious  talkativeVrcft^cxs, 
the  Character  of  a  true  jufHfied  Beh'ever,  the  Chri/tian  imhed,  who  walks  not 
lafrer  the  Klein  but  after  the  Spirit  ;  for  f.iys  he,  Vcr.  13.  Not  the  Htarencf  the 
Law  are  ju/i  before  God  but  the  Doers  of  the  Laiu  Jhal!  be  ju/iijieci  ;  that  is  to  fay, 
y\\e  truly  jufiified  Man  is  fuch  an  one  as  doth  net  reft  in  a  bare  ProfefTicn  of  Re- 
ligion ;  but  one  that  looks  on  himfelf  under  evangeUck  Obligations  to  obferve  and 
do  the  Duties  of  Religion  :  that  being  juftified  by  Chrift's  Blocd  as  his  Prieft,and 
fanilified  by  his  Grace  as  his  King,  doth  yeild  SubjecSiion  to  his  Laws,  and  that 
too  with  a  tn-ily  noble  Frarlom  of  Soul,  made  willing  by  a  Day  of  Chrift's  Power, 
jfj  that  it  is  not  the  hare  doing  of  what  is  materially  good  (for  that  a  very  Legtiliji 
and  Hypocrite  may  d  5  j  but  alfo  a  Man's  doing  the  fame  from  a  right 
Principle  unto  a  right  End,  God's  Glory,  that  maketh  his  Works  to  be 
good  VVorks  fuch  as  will  (tand  the  Tcfl  in  the  great  Day  :  they  muft  be  Works 
of  Paith  and  Labours  of  Love.  Thefe  the  ^righteous  God  will  not  forget. 
Hc'b.  6.    6,  10. 

Thefe  Things  well  obferved  cut  the  very  Sinews  of  the  Arminian  Talent-irade- 
ing  Notions  founded  on  Fer.  14.  where  it  is  faid,  "  That  when  the  Gf«//Zi?i 
which  have  not  the  Law  do  by  Nature  the  Things  contained  in  the  Law  ( to  ivity 
the  Law  of  Mo/es)  are  a  Law  unto  themfelves  which  fliew  the  Work  of  the  Law 

written  in  their  Hearts." For  according  to  their  Interpretation  of  the  Words 

aUhisnifthey'-iJuill,  whether  Chrijiians,  Jews,  Turks  ox  Pagans,  may  be  jufti- 
fied by  the  Deeds  of  the  Law  in  the  5/^/p/ i^y"  Go^.  Which  is  dire6lly  oppofite 
unto  that  Drift  and  Tenor  of  this  Epiftle,  where  the  Apoftle  poftltively  declares 
that  by  the  Works  or  Deeds  of  the  Law  no  Flcjh  fhall  be  juftified  in  God' s  Sight  ; 
withal  fliewing  that  hereby  neverthelefs  he  did  not  (as  fome  might  fuggeftj  tnake 
void  hut  rather  ejiablijh  the  Law,  the  Dignity  and  Excellency  thereof  as  an  eternal 
Rule  of  Righteoufnefs  by  the  Son  of  God's  Obedience  to  it  ;  and  it's  Ufe  as  a 
Rule  and  Square  of  our  San<?tification,  unto  them  who  by  the  obediential  Righ- 
teoufnefsof  Chrifl:  are  juftified.  Whilft  the  Jew  here  boafted  they  only  had  the 
Honour  of  having  the  Law  committed  to  them  and  fo  triumphed  over  and  de- 
fpifed  the  Gentiles,  their  fellow  ProfeftTors,  the  Apuftle  in  order  to  humble  them, 
not  only  fliewed  their  Vanity  in  glorying  of  the  Name  without  theThing,  but  alfo 
lets  them  know  that  neverthelefs  the  Gentiles  were  not  altogether  without  the 
Law  of  God,  it  being  written  in  their  Hearts  ;  and  from  the  Whole  lets  them 
know  who  was  the  true  Chriftian  indeed,  who  alone  fhould  get  to  Heaven,  whe- 
ther Jew  or  Gentiles,  and  that  they  muft  at  leaft  expe(5^  to  be  judged  by  the  Law 
they  "had.  So  that  whofoever  of  them  Jew  or  Gentile  Profeftbr,  muft  expedl  to 
fare  according  to  their  Deeds  at  the  Day  of  Judgment,  when  God  with  render 
to  every  Man  according  to  their  Works.  Eternal  Life  to  fuch  as  patiently  con- 
tinue in  Well-doing  feeking  for  Glory  Honour  and  Immortality,  but  Indignation 
and  Wrath,  Tribulation  and  Anguifh  to  the  Contentious  Difobedient  and  Evil- 
Doer.  There  is  a  peculiar  Emphafis  in  the  Terms  [Well-doing']  and  workifjg 
Good]  for  from  hence  it  is  very  apparent  that  there  may  be  a  doing/<?rand  feeking 
after  Juftification  Life  and  Salvation  j  fo  as  to  mifs  of  it  to  the  Doers,  utter  undo- 
ing 


Of  Predestination  ««i  Elect iom^.  143 

/W     for   not  only  fuch  as  ktk  it  not  at  all ;  hut  ?\{o(omethzt do  zeahu/Jyfee^ 
after  a  Rifrhteoufnefs  to  juftify  and  fave  them,  yet  never  obtain  it  :  Who  feek  to 
enter     in    W    the  heavenly    Kingdom    yet  fhall  not    be  able,    Luke  13.  24* 
John  8.  21.    Rom.  9.  from  Ver.  29.  to  the  End,    Chap.  10.  lyto  S-     How  io  ? 
Why  becaufe  howfoever  they  are  for  a  zealous  feeking  and  doing,  and  thcThings 
they  dobe^cff^/forthe  M7//^rofthem,  yet  they  mifs   the  Mark   by  feeking  to 
enter  in  bv  zfervile  Obedience  to  the  Law  as  a  Covenant  of  Works,   and  a  meer 
natural  Religion  :  Or  at  belt  by  blending  Law  and  Gofpel,like  the  bewitchedG^- 
/rt/?"^«5,inftead  of  feeking  it  wholly  by  Faith  inChrift, without  any^undueMixtures 
with  theii  Deeds  of  the  Law  :  Who  even  while  they   profefs  Faith  in  Chrift, 
do    flrenuoudy    plead   for    univerfal  Grace  and  Free-Will    in    every  Man, 
by   the  Improvement   of    which   they    hy    all    may    be   faved  if  they   \vill;. 
and  fo  feek  after  a  juftifying  faving  Righteoufnefs  as  it  were  by  the  ^Vorks  ofthe 
Law.     This  is  to  give  Chrift  the  iV<7/«^  of  a  Saviour,  and   at  the   fame  Time  to 
o-ive    the    Honour^'of  the  determining  Point  to  their  own  free  Will  Improv.crmntu 
There  are  others  indeed  oi  your  Talent-Traders  more  bare-faced,    wiro  do  pro- 
fefledly  declare  againft  the  Doflrines  of  JufHlication  by  Faith -in  the  imputed 
Righteoufnefs  of  Chrift  and  accordingly  deny  him  his  proper  Divinity  or  Godhead 
Chara^er  ;    and  that  look  back  (as  Dr.  JVatts  obferves)  upon  Heaibenifm  wkha. 
wipoful  Eye,  as  fome  of  the  Ifraeliics  did  after  the  Onions,  the  (jarlick  and  Flelh 
Pots  of  Egypt  ;  who  yet  I  obferve  are  not  willing  to  caft  ofr,   but  Jlill  to  retain 
the   Name  Chrijiian.,  which  fignifies  a  Difciple  or  Follower  of  Chrift,  a  Be-- 
liever  in  him   \    yea,    that  can  find  in    their  Hearts  to  give  him  the  Titles  of 
King  &Saviour  with  their  Tongues  andPens,  fo  greatly  do  they  honour  him  Vv'ith. 
their  Lips  :  And  herein  methinks  they  acb  not  altogether  unlike  thofe  Jewifh 
Women  of  whom  the  Prophets  fpeaks,   //i?.  4.  i.     That  Tnould  tcike.hold^of , 
one  Mxn  faying  we  will  eat  of  our  own  Bread  and  wear  our  own  i\ppare],  only  let 

the. 
ible 
,  fad 
Cau 
i^i  t 

Law  v»uiivsiii  wjj^juiuiuii  lu  iijc  iMgiiicuuuicis  ur  i^aiui,  isjii  lucir  vv3,7  anct 
thcmfelves  too  :  while  tlie  called  Gtvz/Z/i'i  who  had  never  enjoyed  the  external 
Advantages  thofe  ]cvf^  had,  did  thro'  divine  Grace  fcek.and  i:i]d  God's  Way  of. 
Salvation  in  the  Gofpcl,  as''tisfaid  Rem.  9.30. 5:c,  "  The  Cf^^i/tV.;  who  follow-- 
ed  not  after  Righteouihefs,  have  attain'd  to  Righteoufnei's,  even  the  Rivihtcouf- 
iiefs  which  i:>  of  Faith  :  B'Jt  Ifracl  Vv'hich  followed  after  the  Law  of  Righceoufue.'s- 
have  not  attained  to  the  Law  of  Righteoufnefs,  tav^it,  a  juftifyrng  faviiig  Righ-r- 

^         _  .  -  c>    •■  — - —  — w^  --..« ~  -,..  ^^v^ii 

had  laid  in  Zwj  whereon,  to  build  our  heavenly  Hopes,   for  Jollification  axid 


1 

t-44  Q/"  Predestination  and  Election. 

Now  obferve  tbeChara£ter  of  thefeLegaliftsjhere  fpoken  of,  they  don't  appear 
to  be  openly  profane  Sinners  nor  of  the /6)/)c^r/V/W  C/i7««,   but   fuch  asuere/cr 
doing  and  workings  yea  they   were  working  hard  for  Life  and  Salvation  ;   their 
Doings  alfo  were  attended  with  a  Xeal^   a  vehement  Zeal,   even  a  Zeal  of  God  ■: 
as  had  been  Paul's  own  Cafe  before  his  Converfion  ;  and  yet  ob.erve  how  thi? 
bleired  Apoftle  lamented  their  faid  Cafe,    becaufe  ail  this  while  horribly  ignorant 
of  and  zealoufiy  bent  againft  God^s  Way  of  faving  Sinners  by  the  Righreoufhefsof 
Faith  ;  like  a  mettlefome  blind  Horfe,  driving  forwards  without  Fear,  over  ever 
fo  danoerousRocks  ^Stones  of  Stumblings :  forbeing  ignorant  of  G(7rt";Righteouf- 
nefs,3nd  going  about  to  eftablifh  their  (jzf;7Righteoufnefs,  tiiey  have  not  fubmitted 
themfelves  unto  the  Righteoufnefs  of  God  :    That  is  to  fay  the  mediatorial  Righ- 
teoufnefs  of  Chrift,  which  is  of  God's  providing  and  revealing,  and    which  he 
alone  will  accept  of  as  an  adequate  Payment  to  the  righteous  Demands  of  theLaw 
in   the   Sinner's  Stead  ;  Chrift    being   Jehovah  our  Righteoofnefs  as  it  follows, 
Ver.  4.   For  Chit /I  is  the  End  of  the  Law  for  Rightcoufnefi  unto  every  one  that  be- 
lieveth.     Thus  whiUt  they  profeft  a   zealous  Obedience   to   God's   Law,   they 
prov'd  p-uilty  of  the  highe/i  Difohedience  in  refufing  to  fulmit  unto  God's  revealed 
Way -of  Juftification  and  Salvation  by  the  Miniflry  of  the  Apoflle,  they  fiumbled 
at  the  Word  delivered  unto  them  ;   which  the  Apoftle  Peter  pofiitively  CiMsDif- 
obedience  in  diredt  Contradiftinction  from  the  PracSlice  of  others  who   manifeftcd 
their  Obedience  of  Faith  by  a  ready  Submif,lon  to  the  Doilrine  of  God's  Way  of 
juftif)  ino-  and   faving  Sinners  by  the  A^erits  and  Righteoufnefs  of  the  Redeemer. 
I   Pet.  2!  4,5, 6, 7, 8.^  w///^  Rom.  10.  21.   fee  alfo  John  6.  28,29.  (i  Joh.T^.ii^.) 
Chap.  5.   4,  to  14.      Where  you  will  find  that  to  believe  on   the    Name  of  the 
Son  of  God' and  the  Record  which  God  the  Father  hath  given  of  his  Son  and  the 
only  Way  of  Salvation  by  him  is  called  the    Work  of  God,   to   the  which   he 
commands   Men's  Obedience   wherefoever  the  Gofpel  comes  ;  and  that  thofe 
wha  refufe  to  yeild  their  Obedience  of  Faith  to  his  divine  Record  and  Command 
are  reprefented  as  making   God  a  Lyar,  which  greatly  aggravates  their  Sin   of 
Unbelief  and  Difohedience.     Therefore  when   God  (hall   come   to  Judgment  he 
will  r.envJer  to  thefe  according  to  their  Deeds,    he  will  deal  with  them  as   Unbe- 
lievers and  difobedient  Perfons,   who  prefering  their  proud  Imaginations   and  Rea- 
fonings  to  divine  Revelation,  and  going  about  to  eftablifh  their  m'nRighteoufnefs, 
fubmitted  not  unto  theRighteoufnefs  of  God  ;   while  the  humbleBeliever  readily 
cbeved  the  Truth  of  the   Gofpel,  by  yeilding  unto  it's  Teftimony,    and    whofe 
Faith  wrought  by  Love,  fliall  according  unto,  tho'  notforhh  Works,  receive  the 
incorruptible  Crown  of  Righteoufnefs  and  Glory.     Hence,  faith  St.  Paul,  Rom. 
2.  6.  *'  God  will  render  to  every  Man  according  to  his  Works,  or  Deeds  ;  to 
them  who  by  a  patient  Continuance  in  Well-doing,    do  {to  wit,    in    the  right 
Way)   feck  for  Glory,  Honour  and  Immortality,   eternal  Life  ;   but  unto  them 
that  a^re  contentious  and  obey  not  the  Truth,   but  obey  Unrighteoufnefs,  Indig- 
nation and  Wrath,   Tribulation  and  Anguifh  upon  every  Soul  of  Man  that  doth 
Evil,   to  the  Jew  firft  and  alfo  to  the  Gentile  :    but  Glory   Honour   and   Peace 
to  every  Man  that  worketh  Good,  to  the  Jew  firft  and  alfo  to  the  Gentile:'* 
(Mark)   to  them  that  obey  the  Truth  and  ivori  Good,   that  is  to  fay,  thofe  who 
^  ^  '^  fubmiffiveJy 


Of  Predestination  and  Election.  145 

fubmiflively  bow  their  Underflandinrs  and  Wills  to  the  Truth  of  the  Gofpcl, 
firft  by  giving  Credit  to  its  Teftimony  concerning  God's  Way  of  Salvation;^ 
And  fecoiidly  by  a  chearful  i'(  formance  of  good  Works,  even  the  Works  of 
Faith  and  Labour  of  Love,  whofe  Faith  purifies  their  Hearts,  and  worketh  by 
Love,  perfevering  therein  to  the  End,  whilft  the  Works  and  Doings  of  meer 
Legalijh  and  natural  Men  (however  good  as  to  the  Matter  of  them  j  are  no  bet' 
ter  thiLU  aead  Works  znd  ferv He  Obedience  ;  and  our  Lord  has  afiured  the  Sons 
and  Daughters  of  Men,  that  "  Except  their  Righteoufnefs  fhould  exceed  the- 
Righteoufnefs  of  the  Scribes  and  Pharifees  they  fliall  in  no  Cafe  enter  into  the 
Kingdom  of  Heaven."  Math.  5.  20.  Who  alfo  told  N i code mus  with  a  verily 
verily  that  except  a  Man  be  born  again  (of  which  Do£irine  Nicodsmus  was  now 
ignorant  j  he  cannot  fee  the  Kingdom  of  God  ?  And  again  "  Except  a  Man 
be  born  of  Water  and  of  the  Spirit  he  fhall  not  enter  into  thcKingdom  of  God." 
John  ^  Which  Do£liine  our  Saviour  delivered  unto  him  in  order  to  prepare 
his  Mind  to  believe  on  his  Name  as  the  Saviour  of  the  World  ;  as  may  be  there 
feen.  This  great  Man  altho'  a  Ruler  and  Terc'ier  m  Ifriiclht'wig  yet  ignorant 
of  God's  Righteoufnefs,  and  of  the  Dodlrine  of  the  New-Birth,  and  who  by  the 
Way  was  not  a  Hypocrite,  as  St.  Paul2\{o  was  not  before  Converfion,  but  on 
the  other  Hand  very  fincere  and  zealous  in  his  Way  ;  and  therefore  evident  it  is 
that  Men  muft  be  polFeft  of  a  Righteoufnefs  that  exceeds  the  Righteoufnefs,  not. 
only  of  the  hypocritical,  but  alfo  of  theZ-^y?  Sort  of  Pharifees,  fuch  as  Paul  and 
Niccdewus  had  been,  before  they  can  enter  the  Kingdom  of  Heaven,  to  wit,  a 
Righteoufnefs  of  bjipiitation  and  Faith  to  juftify  them,  and  a  Righteoufnefs  of 
Regeneration  to  renew  and  fandtify  them,  which  where  it  is  in  Truth  never  faihs 
of  ifiuing  in  a  Righteoufnefs  of  Converfation.  1  fohn'^.'j.  To  fay  othejwife 
is  nothing  better  than  to  fay  that  our  Saviour's  Difcourfe  with  Nicodemus  corr- 
cerning  the  Neceffity  of  the  New-Birth,  fignifved  nothir^g,  c.x\6  that  Pciul's 
Concern  for  the  zealous  Jews  aforefaid  was  a  needlefs  Thing,  as  a'fo  his  own 
Converfion  from  adhering  to  the  Righteoufnefs  of  tiie  Law,  unto  theRighteouf- 
ncfs  of  Faith  :  and  indeed  to  count  him  no  better  than  a  Fool  for  faying  '*  7'hat 
V'hatThings  v/ereGain  to  me(who  touching  theRighreoufnefs  which  isintheLaw 
was  blameleA)  thofe  Things  I  counted  Lofs  for  Chriil  :  yea,  doubtlefs  and  I 
count  all  Things  but  Lof«  for  the  Excellency  of  the  rCnowledge  of  Ciiri-fl:  Jefus- 
my  Lord,  for  whom  I  have  fuftered  the  Lofs  of  all  Tilings,  and  do  count  them 
but  Dung,  that  I  may  win  Chriil  and  be  found  in  him,  not  having  mine  ovn 
Righteoufnefs  which  is  of  the  Law,  but  that  which  is  thro'the  Faith  of  Chriii, 
the  Righteoufnefs  which  is  of  God  by  Faith."  And  indeed  the  Argument  is 
very  conclufive  that  \f  Paul'?,  ozvn  Righteoufnefs,  together  with  all  that  Zeal  snd 
Sincerity  that  attended  it  before  his  Converfion  had  been /-(^f/aVw/  to  his  Ju/liflca'- 
/•/on  before  God  and  Salvation  by  him,  it  muft  have  been  earcs^ions  Folly  in  him 
to  have  renounced  it  in  the  Manner  he  did,  callin<z  himfelf  tiie  chief  of  Sinner?, 
fo  highly  efleeming  and  fo  clofely  adhering  unto  another  Sort  of  Righteouf-ief--, 
even  the  Righteoufnefs  of  Faith.  Paul  htfore  Converfion  was  very  flricl  in 
doing  according;  to  the  bej}  of  his  Light,  and  yet  we  phiinlv  fee  that  this  was  not 
/•iff cient  10  jujlify  z\-i(\  Jave  h\m.     We  zni^  Nicodemus  too  fiill  needed  <j;w?/.'fr   and 

V  2  better. 


146  Of  Predestination  and  Election. 

better  Righteoufnefs  to  thcfe  Ends,  even  the  Righteoufnefs  of  Imputation  and 
Faith  without  them,  and  a  Righteoufnefs  of  Regeneration  and  SancStification 
tvithifi  them,  whence  alone  proceed  good  Works,  acceptable  and  well-pleafmg 
unto  God.  P'or  without  Faith  it  is  impoffible  to  pleafehim.  And  they  that  are 
in  the  Flefh  (as  all  natural  Men  are)  cannot  pleafe  him,  Heb.  11.  6.  Rom.%.'^. 
If  then  a  Man  will  perform  a  good  Work  to  Purpofe,  it  muft  not  only  be  good 
for  the  Matter  of  it,  but  zlCo  (or  it's  Principle,  Manner  znd  End;  from  L\fe 
and  Love  in  the  Soul  to  Chrift,  by  Faith  in  him,- aiming  at  his  Glory  ;  other- 
"wife  the  mo/I  glorious  external  Adlions,  fuch  as  a  Man's  giving  all  his  Goods  to 
the  Poor,  and  even  his  Body  to  be  burned,  will  prove  no  better  than  ^////^rz'wff 
iS'/;.'.f,  and  the  doer  of  them  no  better  than  sl  founding  Bra/s  znd  a  iini/ing  Cymbal^ 
in  ihoxi  as -nothing,     1   Cor.  13. 

We  have  a  clear  Inflance  of  this  Truth  in  the  Cafe  of  Cain  and  Jbel,  the  lat- 
ter of  whom  together  with  the  Sacrifice  he  offered  was  of  God  accepted ;  the 
other  wit!)  his  Sacrifice  rejeded.     For  it  is  faid  that  the  Lord  bad  Refpeit  unto 
yf^^/ and  unto /;/i  offering,  but  unto  Cain  and   unto  his  offering  he  had  not  Rc' 
fp£6l.  Gen.  4.  4.      Wherein  it  evidently  appears  that  there  was  a  plain  and  wide 
■Difference  between  the  facrificial  Offering  of  thefe  two  Brothers  ;  and  we  are 
■pofitively  told  that  y/i'^/ offered  unto  God  a  more  excellent  Sacrifice   than  Cain. 
Moreover  when  Cain  was  wroth  at  God's  rejecting  his  Sacrifice  ;  the  Lord  anf- 
wered  him,  with  a  why  art  thou  wroth,  ?.ud  why  is  thy  Countenance  fallen,  If 
thou  cloeji  well  (mark)  if  thou  doefl  vjell^  fhalt  thou  not  be  accepted  ?  By  which 
it  is  fully  implied  that  he  had  tiot  done  well,  his  Doings  vjcre  not  well  Doings  in 
God's   Account.     Hence  then  the  Query  is  ;     wherein    jay  this   Difference  ? 
From  zuhat  did  JbePs  Offering  receive  the  Denomination  of  being  more  excellent 
'  than  Cain's  ;  and  his  of  not  doing  well.  Now/r/?  this  cannot  be  inRefpedof  the 
A5iions  themfelves  fitnply  confidered  as  A6ls  of  Worjhip  f    For  if  fo  ;     then   Jbel 
hirnfelf  would  not  have  done  well  in  offering  any  more  than  Cain.     The  Fa6t  is, 
the  Adlions  in  themfelves  were  jnaterially  good  and  lawful.     Moreover  as   to  Ex- 
iernals  we   fliall  find   Cain's  A6lions  to  run  parrellel  with  AbeVs.      For  did 
Abel  as  a  Shepherd  bring  for  an  Offering  feme  out  of  his  Flock  ;  fo  Cain  as  an 
Hujbandman   brought  as  an  Offering  of  the  Fruits  of  the  Ground  j  yea  did  Abel 
i?ring  his  offering  unto  the  Lord,  fo  did  Cain  bring  his  unto  the  Lord:  and  which 
it  is  not  improbable  was  attended  with  as  great  if  not  a  greater^Z'fw;  of  Devotion 
than  that  o\  Abel, as  in  the  Cafe  of  the  Pharifee  and  Publican  that  went  up  irato  the 
Temnje  to  pray,  and  offer  up  each  one  his  fpiritual  Sacrifice  of  Prayer.     I  con- 
clude then  that  it  v^as  bvFaith  (byFaith  in  Chrift,by  aFaith  that  works  by  Love) 
that  brings   God  the  beft  Service  the  Fat  and  the  fweet,  that  Abel  offered  unto 
God  a  more  excellent  Sacrifice  than  Cain,   by  which  he  obtained  Witnefs  that  he 
was  righteous,  God  teftifying  of  his  Gifts  and  by  it  he  being  dead  yet  fpeaketh, 
Heb.  4.  4.      Abel  offered  his  Sacrifice  of  the  Firjilings  of  the  Flock  with  the  Fat 
thereof,  by  Faith  in  Chrift  the  great  attoning  Sacrifice  as  contained  in    the 
Promife  made  to  his  Father  and  Mother.     Gen.   3.  5.     Under  a  Senfe  of  his  be- 
ing by  the  Fall  a  Sinner  and  z  Child oilFrath.      In  which  Point  C^zw  failed, 

who 


0/ Predestination  «»/ Election.  14/ 

who  came  to  God,  as  to  zn  abfo/ute  God,  and  who  with  an  ««^^«i?w^^  Mind 
being  but  a  natural  Man  brought  his  Offering  hanfy  of  the  Fruit  of  the  Ground 
H3t  the  fir/?  Fruits  of  it,  refling  as  all  other  Natural  Men  do  in  the  Shadow  of  Re- 
litrion  without  the -S/v^/^wr,?,  the  iS/W/ without  the  Kernel,  being  Ahens  from 
theCom'mon- Wealth  of  God's  Jfrael, and  Strangers  to  the  Covenant  of  Promile, 
and  To  are  without  Chrift  in  the  World.  Ji?el  then  was  a  Child  of  the  Promife,  a 
rJt^hteous  Man,  both  by  the  Righteoufnefs  o.""  Faith  and  Imputation  for  his  Jufti- 
iication,  and  a  Righteoufnefs  of  Sanftification  infufed,  who  accordingly  wor- 
fhipped  God  in  the  Spirit,  rejoicing  in  Chrift  Jefus,  as  all  true  Believers  do, 
having  no  Confidence  in  the  Flefh,  whereas  Cain  was  of  a  dire6t  oppofite  Cha- 
railer,  he  was  of  they^r/»^»//«i?  Brood,  he  was  of  that  v/icked  One,  who  fle\^ 
his  Brother;  and  wherefore  flew  he  him  ?  Why  becaufe  his  own  Works 
were  Evil,  (Sin  lying  at  the  Door  attended  him  in  all  his  A£is  of  Worfhip,  as 
it  doth  all  natural  Men)  and'his  5r5^/'^r's  righteous,  (i  John  i-  12.)  whofe 
Perfon  was/r/?  accepted  thro'  Chrift  and  then  his  Offering,  and  not  his  Per- 
fon  for  his  Offering's  Sake,  as  the  Arminian  Do£frine  of  felf- differing  Free- Will 
Performances  doth  import. 


W  ^i^  ^S^  ^<3S^  ^S^  (£«5)  ^£P  ^ai?  cflg^^t?  w^S'  ^g^  "^t?  ^g'  ^g'  ^S'  ^EP  Hig'  ^g*  ^^  qae^  ^c^  "^S'  'W  "^g^  IS' 

GAAP.    VII. 


I 


Where  the  Argument  is   continued. 

Now  proceed  to  confider  one  Text  more  made  Ufe  of  by  the  Advocates  for 
the  Sufficiency  of  natural  Religion  to  the  undervaluing  of  the  glorious 
Dodlrines  of  the  Gofpel,  by  which  alone  Life  and  Immortality  is  brought  to 
Light,  2  Ti?Ti.  I.  10.  The  Text  is  Ads  10.34,  35.  Then  Peter  opened  his 
Mouth  and  f aid  of  a  Truth  1  perceive  that  God  is  no  Refpe^er  of  Per  fans  :  But  in 
everyNation  he  that  fearethGod  i^f  worketh Righteoufnefs  is  accepted  of  hitn.  But  to 
how  //V//^Purpofe  this  Text  xsprejfed  into  theirService,  will  appear  if  we  confider. 

T.  Th^it  Cornelious  howfoever  a  Gentile  yet  was  not  one  of  thofe  who^^i/^ 
Ko  more  than  a  bare  Light  of  Nature,  or  the  Law  written  on  the  Table  of  the 
Heart  to  guide  them.  For  it  appears  that  he  lived  amongft  the  Nation  of  the 
Jeivs  who  had  the  Oracles  of  God,  and  fo  accordingly  had  the  Advantage  to  in- 
form his  Judgment  to  God's  Way  of  Salvation,  and  to  aflift  him  in  his  Devo- 
tion and  Piety,  howfoever  as  yet  his  Knowledge  might  Z'^jijmw^,  which  after- 
awards  by  the  Apoftles  Miniftry  was  incrcafed  ;  and  fo  was  of  good  Report  a- 
mongft  the  Jews,  the  then  Church  of  God,  however  not  circumcifed,fuch  a  one 
as  they  called  a  Profelite  of  the  Gate. 

2.  Obferve  how  that  by  a  "nioft  peculiar  Providence  of  God  he  was 
brought  under  Peter's  Miniftry,  a  Preacher  of  Salvation  by  Jefus  Chrift, 
who  fhould  tell  him  Words  whereby  he  and  all  his  Houfe  ihould  be  faved. 

Accgrdingly 


14^  Of  Predestination  and.  Election. 

be  faved.  Accordingly  when  God  had  fhewn  Peter  his  Duty  herein,  and  re- 
moved his  Prejudices  by  the  Vifion,  fo  that  he  fliould  not  refufe  him  for  being  a 
Gentile^  that  God  was  now  about  to  pull  down  the  Partition  Wall  that  had  fo 
long  flood  between  Jew  and  Gentile,  granting  them,  the  Gentiles,  alfo  Repen- 
tance unto  Life,  and  to  admit  them  now  into  the  vifible  Church  of  Chrifl, 
who  in  Times  paji  had  been  excluded  that  Priviledge  ;  we  find  that  Peter  yielded 
ready  Obedience  to  the  heavenly  Villon,  for  he  went  to  Cornelius  his  Houfe, 
where  he  opened  his  Mouth  and  preached  to  him  and  the  refl  prefent  the  Way 
of  Peace  and  Salvation  by  Jefus  Chrifl.  Having  firfl  exprefled  the  Convic- 
tion of  his  Mind  that  the  Gentiles  fhould  no  longer  remain  afar  off,  without  the 
Pale  of  ChrifPs  vifible  Church  ;  but  become  Fellow-Heirs  with  the  Jews, 
Fellow-Citizens  with  the  Saints  and  of  the  Houfhold  of  God,  being  made  nigb 
by  the  Blood  of  Chrift,  that  henceforth  he  was  to  know  no  Man  after  the 
Flefh  as  in  Days  part,  the  Jews  who  were  known  by  their  Jewifh  Prero- 
tives  from  the  Gentiles  now  ceafed  to  be  thus  knovi'n  ;  whence  (  fays  he ) 
"  Of  a  Truth  I  perceive  that  God  is  no  Refpefter  of  Perfons  :  but  in  every 
Nation  fthe  Gentile  as  well  as  the  Jeiv)  he  that  fcareth  God  and  worketh 
Righteoufnefs  is  accepted  of  him."  So  then  this  Text  cannot  intend  that  fuch 
who  have  nothing  but  the  bare  dim  Light  of  Nature  can  by  the  Improvement 
of  a  fuppofed  Stock  of  Free- Will  Abilities,  work  out  zji{/lifying,  faving  Righ- 
teoufnefs, whereby  to  procure  Acceptance  with  God  :  but  only  that  now  the 
Gentiles  as  well  as  the  Jezus  had  accefs  unto  the  vifible  Church  of  Chrift  with 
all  the  Priviledges  thereof;  and  that  fuch  of  the  Gentiles  as  God  accepted  were 
fuch  as  feared  God  and  wrought  Righteoufnefs.  Mark,  not  as  a  moving  Caufe 
or  Ground  of  their  Acceptance,  but  as  an  Evidence  of  it.  None  are  made 
accepted  but  thro'  the  Beloved,  Jefus  and  the  Merit  of  his  Blood,  and  not  by 
any  Works  of  Righteoufnefs  v.'hich  they  have  done.  But  Men  being  firfi;  ac^- 
Cepted  thro'  the  Righteoufnefs  of  Faith  do  as  the  /v'////j  and  £'-i'/(a'k;,vrj  thereof, 
fear  God  and  work  Righteoufnefs,  as  Cornelius  did,  whofe  Perfon  God  6]6  Jir/} 
accept  and  then  his  Offering.  It  was  not  then  by  Works  of  felf-differing  Righ- 
teoufnefs that  he  had  done  that  he  was  faved  and  called  with  a  holy  Calling,  but 
according  to  God's  own  Purpofe  and  Grace  which  was  given  him  in  Chrifl:  Jefus 
before  the  World  began,  v^^hioh  vjzs  produiiive  of  Holinefs.  Jefus  Chrift  was 
of  God  made  unto  hlmftrji  Righteoufnefs  for  his  Acceptance  ;  and  then  San(5i!fi- 
cation,  whence  proceeded  a  godly  P^ear  and  A6ls  of  Piety.  Thofe  whom  God 
eledted  in  Chrift  before  the  Foundation  of  the  World,  he  chofe  that  they 
fhould  in  Time  become  holy.  Whence  their  Holi  nefs  is  fo  f^ir  from  being  the 
Caufe  as  that,  it  \s  the  Fruit  zndi  ihe  EffeSf  of  their  E!e£lion  ;  as  was  the 
Cafe  of  pious  Cornelius.  Whence  it  undeniably  follows  that  his  Ele£iion 
and  Acceptance  was  not  founded  on  2.r\y  f elf  differing  Ads  of  his  from  the 
Light  of  a  ineer  natural  Confcience  as  thou2;h  that  alone  had  heev.  Jirficient  to  have 
fhewn  him  the  Way  to  Heaven.  To  fay  ot))erwif,  is  diredly  to  contradicT:  what 
Peter  had  before  faid,  A£fs  4.  I2.  Yea  to  render  the  whole  particular  Difpen- 
fation  of  Providence  to  C(?r«^//«J  in  dircd^ing  Peter  to  go  and  tell  him  Words 
whereby  he  and  his  Houfe  fhould  be  faved,  a  i:cedlefs  Thing  :    If  he  could  of 

himfelf 


Of  Predestination  an^  Electiont.  149 

htmfelfhzvQ  found  the  "Way  to  Heaven  by  the  Light  of  the  Moon^  what  Need 
was  there  of  his  having  the  glorious  Light  of  the  Sun  fL-nt  him  to  give  him  Light, 
and  fuch  a  Pilot  as  Peter  with  the  Compafs  of  GOD's  V/ord  along  with  him,  to 
dire6l  him  how  he  Jhouldjiecr  his  Courfe  Heavenward  P  Who  when  he  was  come 
to  that  End^  opened  his  Adouth  and  preached  to  him  Jesus  :  In  doing  which  be 
declared  his  fupream  De'ity^  or  that  he  is  Lord  of  all  ;  that  he  was  the  anointed 
Saviour^  that  he  was  fain  atid  banged  on  a  Tree,  that  he  rofe  again,  that  he  was 
ordained  to  be  fudge  oj  both  ^uick  and  Dead,  and  that  unto  him  all  the  Prophets 
gave  Witnefs,  through  his  Name  whojoevcr  believeth  in  him  Oiall  receive  Remif-r 
fion  of  Sins.  Thefe  were  the  Things  thv.t  the  bare  Light  oi  Nature  never  tauglit, 
yet  you  fee  they  were  Matters  in  the  which  the  ApolHe  by  a  fpecial  Diredlioa 
from  GOD  inftrudted  Cornelius  and  the  reft  of  his  Friends,  that  they  might  be 
faved.  Thus  was  this  holy  Man  taught  the  Way  of  GOD  more  perfe(^iy,  having 
firft  received  fbme  Advantages  that  Way  by  living  amongft  the  Jews,  to  whom 
the  Oracles  of  GOD  were  committed,  and  amongft  whom  the  true  Worfhip  of 
GOD  was  performed. 

Hence  then,  a  Man  muft  have  a  v^ry  odd  and  out  of  the  IVay  Method  of  Reafon- 
ing  who  fhall  conclude,  that  the  Apoflle  Pet^r  judged  the  Light  of  Nature  of  it 
felf  fufjicient  to  guide  thofe  to  Heaven  whom  he  thus  inftrudled  in  Things  yi 
much  above  it,  in  the  Way  how  to  obtain  a  juftifying  faving  Righteoufnefs.  If 
the  Sun,  Moon  and  Stars  be  fuflicient  to  light  Men  to  Heaven  and  to  guide  their 
Feet  in  the  Way  of  Peace,  by  giving  them  the  Knowledge  of  Salvation  for  the 
RtmifTion  of  their  Sins,  xvhat  need  tl  e  Day-fpring  from  on  high  to  vifit  them  in 
order  to  effect  thofe  great  Ends  i*  What  Need  this  Wafte  ?  Why  zxefuch  Ft- 
fitations  faid  to  give  the  Light  of  Salvation  to  them  that  fit  in  Darknefs  and  in 
the  Shadow  of  Death,  as  the  Effe6ls  of  God's  tender  Mercy  ?  If  the  People 
thus  vifited  were  poflefl'ed  of  z.  Jufficient  Light  to  that  End,  antecedent  to  fuch  Vi- 
fitations  ;  if  fuch  who  have  not  Gofpel-Vifitations  are  not  in  a  State  of  Z)<jr/f- 
nefs.  Death  and  A'Jifery,  why  are  fuch  illuminating  Vifitations  reprefented  as  the 
proper  Effects  of  God's  Mercy ^  yea  of  his  tender  Mercy  ? 

Thus  upon  the  whole,  by  a  fair  and  candid  View  of  the  Scripture- Account  of 
Things,  we  fee  how  the  Pleaders  for  the  Sufficiency  of  a  meer  natural  Religion 
from  the  Scripture,  do  run  themfelves  a-ground  and  fall  by  their  own  Devices  in 
quoting  Inftances  to  ferve  their  Turn  from  that  very  Revelation  which  their  No- 
tions run  counter  to  and  render  needlcfs.  If  they  will  adhere  to  the  plain  Di<5lates 
of  divineRevelation,they'muft  ofCourfe  renounce  theirNotions  of  univerfalGracc 
which  it  declares  againft,  and  adhere  to  that  Account  it  gives  of  God's  Ways  of 
juftifying  and  favmg  Sinners  through  Faith  in  Chrift  Jefus.  But  if  they  are  re- 
folved  not  to  abide  by  the  authoritative  Decifion  which  divine  Revelation  plainly 
gives  of  thefe  grand  Aff"airs,  let  them  never  ahufe  it  by  quoting  Paflages  out  of  it, 
to  make  it  fpeak  contrary  to  it{e\f  to  ferve  a  Turn.  I  am  not  infenfible  of  the 
frightful  Inferences  that  are  ftill  drawn  and  urged  from  this  Account  of  Things 
by  thofe  who  fet  up  as  Advocates  for  the  divine  Mercy,  to  the  Prejudice  of  divine 

Sove» 


3^0  Of  Predestination  and  Election. 

Sovereignty  and  Wifdom  in  God's  Way  of  faving  Sinners  according  to  the  Al- 
juighty's  own  Account  of  Things. 

But   kt  Men  infer  what   they   will  from   the  Scripture  Propofitions  I  hare 
laid   down,  it   is  fufficient  for  me  that  I  make  them  appear  to  be  fuch  j   that  the 
Doflrines  I  plead   for  are  no  other  than  what  is  contained  in  the  holy  Bible  ;  which 
I  truft  will  appear  to  be  fuch  to  every  unbias'd  Reader  ;    therefore   if  Banter  and 
Sneer,   JReproach  znd  Ccnie?npt  (hMJlill  attend  me  for  my  juft  Defence  of   ths 
glorious  Gofpel  of  the  ever  blefled  God,   I  fhall  not  be  much  moved.      For  why 
ihould  I  be  afhamed  of  the  Gofpel  of  Chrift  v/hich   is  the  Power  of  God  unto 
Salvation  to  every  one   that  believeth,  to  the  Jezu  firft  and  alfo  to  the  Greek,  for 
therein  is  the  Righteoufnefs  of  God  revealed    from   Faith  to  Faith.     It  is  by   it 
that  Life  and  Immortahty  by  Chrift  is  brought  to  Light  ;   if  the  Gofpel  be  hid    it 
Is  hid  unto  them   that  are  loft.     Tho'  the  preaching  thereof  is  unto   them  that 
perifh  Fooliftinefs,  yet  unto  them  that  are  called  it  is  the  Wifdom  of  God  and  the  i 
Potver  of  God  ;    becaufe  the  Foclifhnefs  of  God  is  wifer  than  Men,  and  the  - 
Weaknefs  of  God  isjironger  than  Men.     It  is  of  him    (who  worketh  all  Things 
after  the  Counfel  ot  his  oivn  Will)  that  we  are  in  Chrift  Jefus,   who  of  God  is 
made  unto  us  Wifdom  and  Righteoufnefs  and   Sandl^iiication  and  Redemption  : 
That  according  as  it  is  written,    he  that  glorieth  let  him   glory  in  the  Lord. 
1    Cor.  I.  ;^o,  31.     Both  Scripture  and  i^Sif?  do  declare  that  unto /^/«i?  it  cn/y  is 
given  to  know  the  Myfteries  of  the  Kingdom  of  Heaven,  that  unto    others  it  is 
not  given.   Math.  13.  11.     And  if  you  will  know  the   fupream  Reafon  of  fuch 
Difpenfation,  fee  what  the  ^Scw  of  G'(jc//;//«/Q'^declares  even  with   Exaltation  of 
Spirit  and  Thankfgiving  to  his  Father,  Math.  11.  25,  26.     On  which  Text  thafi 
sxcellent  Divine  of  the  eftablifhed  Church  Mr.  Robert  Bolton  in  one  of  his  Affize 
Sermons  thus /)^r//K^«//)>  difcants,     *'  Chrift  who  full  well  knew  the  Bofom  of 
*'  his  Father,  cafting  his  Eye  ferioufly  on  the  Condition  of  his  Followers  and 
'*  Fruit  of  his  Miniftry,  and  feeing  the  Scribes  and  Pharifees,  and  great  Ones  oi 
**  the  World,  not  only  not  entertain  and  countenance,  but  out  of  their  proud 
"  and  ppophane  Malice  difdain  and  contemn  the  glorious  Gofijel  and  divine  Mef- 
'^'  fage  he  brought  from  Heaven,  and  a  Company  of  poor  Fifliermen  and  a  few 
*'  other  neglected  Underlings,  who  with  a  holy   Violence  lay  hold  of  his  King- 
*'  dom  ;  he  brake  out  into  this  thankful  Acknowledgment  and  Admiration,   "  T 
"'  thank  thee,  O  Father,  Lord  of  Heaven  and  Earth,  becaufe  thou  haft  hid  thefe 
'*  Things  from  the  "Wife  and  Prudent,  and  revealed  tliem  unto  Babes:"    And 
*'  then  he  afcends  to  the  Well-Head  and  fit  ft  Mover  of  all  Gcd's  Dealings  tilth- 
^'  and  Difrerences  rtwc;;^/?  the  Sons  of  Men,  even  the  facrod  zv\6.  unfearchahh- 
*'  Depth  oi  t\{\sBenepla:iium,  the  good  Pleafure  of  his  Wijl  ;   "  Even  {o  Father, 
*'  for  €0  it  feemed  good  in  thy  Sight."     In  an  humble  Adoration  of  the  infcriita- 
**  ble  and  immutable  Courfes  whereof  we  m.uft  finally  and  fully  reft  with  iniiinte 
**  Satisfailion^  filenced  from  any  further  Search  and  carnal  Curiofities  by  that 
**  awful  Check  and  Countermand  of  x"rt?//^  Rom.  9.  20..  "  Nay,  but  O  Man,, 
*'  who  art  thou  that  rcplieft  agaijift  God  ?""     Flefh  and  Blood-  hath  in  all  Ages- 
,**  grumbhd  and  rspimd^  klckid  aijd  cavilkd  about  this  Point  j  but  ever  at  length, 


Of  Predestination  and  Election.  /51 

*'  by  meafurlng  this  deepeft  Myftery  by  the  Line  of  human  Reafon,  and  labour- 
*'  ing  to  fathom  this  bottomlefs  Sea  by  the  Pride  of  their  oivn  JVits,  they  have  be- 
**  come  wrdched  Oppoprs  of  the  Grace  of  God.  We  behold  the  Sun  and  enjoy 
*'  the  Light  thereof,  while  we  look  towards  it  but  tenderly  and  circumfpeSl^y  \  we 
*<  warm  our  ish&s  fafely  whiie  we  fland  near  the  Fire  ;  but  if  we  feek  to  out- 
"  face  the  one  or  enter  into  the  other ^  we  forthwith  become  blind  &  burnt.  It  is 
**  proportionable  in  the  prefent  Point."  'J'hus  hath  this  ^r^VfMan  of  God  in  a 
few  Words  given  us  the  true  State  of  the  Cafe  ;  alfo  what  are  the  idd  Effe<3s  of 
Men's  Minds  remaining  unfuhdued  to  the  uncontroulable  Sovereignty  of  ihe.  great 
Jehovah^  who  hath  faid,  "  My  Counfel  (hall  fland,  and  1  will  do  all  my  Plea- 
lure,"  as  not  fatisfied  with  the  Apoftle's  Affertions  of  God's  Will  as  a 
Reafon  of  his  Counfel,  do  call  the  Juftice  of  God  unto  the  Bar  of  their  depraved 
Reafon,  meafuring  fupematural  MyRerks  with  that  Jhort  Line,  juft  as  if  theReach 
and  Ken  of  a  pojr  finite  Creature  could  extend  unto  the  utmoji  Boundaries  of  the 
Almighty'' s  Proceedings  even  be/ond  all  Ground  of  Scruple,  and  (o  take  the  eagle- 
ev'd  Apoftle  off  from  his  nonplus  and  devout  Admiration  when  he  cries  out,  "•"  O 
the  Depth  !"  is'c. 

But  how  unreafonahle  and  arrogant  is  it  for  poor  depraved  Mortals,  Creatures  of 
Te/ierday^  who  before  and  in  Comparifon  of  the  great  God  are  Icfs  than  nothing 
and  Vanity^  X.o  prefer i be  to  his  /«/?'?/V^  Underflanding,  and  allow  him  no  Reafons 
to  guide  his.  Determinations  by  but  what  /^^^^  can yi/AV  account  for.  Pertinent 
therefore  is  the  Say  ing  of  Zophar  in  the  Clofe  of  his  Difcourfe  of  God's  Incom- 
prehenfiblen:?fs,  Job  11.  J2.  "  Vain  Man  would  be  wife,  tho' Man  be  born 
like  a  wild  Afs's  Colt."  Whereas  the  AITerters  of  the  Doctrine  of  abfulute 
Ele6lion,  do  account  it  mo/i  reafonahle^  anfweribie  to  the  infpired  Apolile's  Doc- 
trine and  Example,  hu?nb!y  to  re/i  in  God's  IVill  zs  a  Reafon  o^  his  Counfel,  with- 
out daring  to  \oo\l  further,  left  they  be  found  vain  and  curious  Enquirers  after 
what  he  has  hid  from  the  Eyes  of  Mortals,  and  as  defirous  to  reft  in  what  is  re- 
vealed (as  the  Do6lrine  o{  p/irticular  and  abfoluteYXtOixow  is)  which  only  of  Right 
belongs  unto  the  Sons  of  Men,  and  to  let  God's  Secrets  remain  with  himfclf, 
imto  whom  it  only  appertains  ;  and  with  the  highefi  Reverence,  Admiration  and 
Adoration  cry  out,  "  O  the  Depth  of  the  Riches  both  of  the  Wifdom  and  Know- 
Jedge  of  God  !  How  unfcarchable  are  his  Judgments,  and  his  Ways  pafl  finding 
out  !  For  who  hath  known  the  Mind  of  the  Lord,  or  who  hath  been  his  Coun- 
fellor  !  Or  who  hath  firft  given  to  him  and  it  fliall  be  recompenfed  unto  him 
again  !  For  of  him,  and  through  him,  and  to  him  are  all  Things,  to  whom  be 
Glory  for  ever,  Amen," 

We  cannot  therefore  but  think  it  hard  Meafure  to  be  cenfured  for  doing  fo  ; 
whilft  engaged  in  {o  noble  z.  Caufe  as  maintaining  the  Scripture-Account  of  God's 
royal  Prerogitiue  o\'cx  h\s  Creatures,  as  tho'  we  thereby  afperf^d  o-<\x  great  and 
goodV^oA  with  an  execrable  Imputation  of  Tyranny.  It  muft  be  acknowledged 
that  it  is  impoffible  that  the  Judge  of  all  the  Earth  fhould  do  otherwife  than 
right  i  and  at  the  fame  Time  it'muft  be  confefs'd  that  himfclf  faith,  "  I  will 

X  be 


152  Of  PRBDESTWATfON  and  Election.     " 

be  gracious  unto  whom  I  will  be  gracious,  1  will  have  Mercy  on  whom  I  Will 
have  Mercy  ;"  and  that  it  is  a  Scripture-Concluficn,  that  whom  he  v/ili  he 
hardneth.  Whence  it  muft  be  owned,  that  this  latter  doth  not  in  the  lea/t  in- 
fringe upon  the  former  of  thefe  A6lings  ;  that  there  is  z  pcrfeSf  Covjijlcncy  be- 
tween God's  aiding  as  a  righteous  "Judge  upon  all  Men,  and  his  having  Mercy 
on  whom  be  will  have  Mercy,  as  an  abfolute  Sovereign,  who  worketh  all  Things- 
after  the  Counfel  of  his  oivn  Will  ;  that  God  from  all  Eternity  elected  feme  of 
the  fallen  Race  in  Chrift,  that  they  fhould  be  redeemed,  fandtified  and  faved  by 
him,  alfo  that  he  will  righteoufly  condemn  all  thofe  whofe  Names  are  not  writ- 
ten in  the  Book  of  Life  at  the  laft  Day.  are  Points  equally  revealed  in  the  Bible, 
the  one  as  really  as  the  other  :  This  is  uncontroulable  Eadt.  Therefore  that 
there  is  fuch  a  Thing  as  a  perfect  Ctnfiftency  between  the  Dodlrine  of  peculiar 
Election,  and  that  of  God's  Mercy,  Juftice  and  Equity,  is  an  undeniable  Con- 
clufion,  to  the  which  therefore  Men  do  owe  the  Obedience  of  their  Faith,  notwith- 
ftanding  thofe  Difficulties  that  may  clog  their  Apprehenfions  in  feeking  to  recon- 
cile thofe  Scripture-Doctrines  together  :  That  there  is  a  Remnatit  according  to 
the  Ele6iion  of  Grace  that  fhall  obtain  Righteoufnefs  and  Salvation,  in  Contra- 
dijiinSfion  from  the  reji  v.'ho  do  not  obtain,  is  what  the  divine  Oracles  do  declare  ; 
alfo  that  at  the  laft  Day  God  as  a  righteous  Judge  will  render  to  every  Man  ac- 
cording to  theif  Deeds,  eternal  Life  to  fof}ie,  and  eternal  Death  to  others,  is" 
what  the  fame  divine  Oracles  do  affirm.  This  is  Fa£l  undeniable;  for  Proof 
of  which  I  appeal  to  thofe  divine  Oracles  themfelves.  Whence  that  there  is 
fuch  a  Thing  as  a  real  Confiftency  between  thefe  two  Points  of  Dodfrine  is  what 
all  who  venerate  divine  Revelation  will  readily  acknowledge,  there  being  no  fuch 
Thing  as  a  real  Contradi<Stion  there  to  be  found. 

Therefore  if  objecSting  Men  fhall  flill  cry  out,  How  can  thefe  Things  be  ? 
charging  us  with  Nonfenfe  and  Con  trad  idlion,  they  muft  either  prove  that  thefe 
are  not  Scripture- Proportions  there  equally  in  Fa6t  revealed,  or  elfe  frankly  own 
that  their  Charge  terminates  in  the  grand  Author  of  divine  Revelations  :  To  do 
the  former  they  will  find  a  very  difficult  and  the  latter  a  very  irkfome  Ti:fk  ;  hovi- 
cvftv^  until  xhty  can  difprove  the  Fa^  zKentd  it  behoves  them  to  he  filent.  If 
we  muft  needs  fee  the  very  Bottom  of  and  reconcile  all  the  Almighty's  Pro- 
ceedings even  beyond  all  Grounds  of  Scruple  ;  how  could  it  remain  (which  yet 
all  muft  allow)  that  fome  of  God's  Judgments  are  unfearchahle,  and  his  Ways 
paji  finding  out  unto  Perfe£iion  ?  Our  Knowledge  of  thefe  Things  then  would 
be  equal  to  God''s  ozvn,  which  is  impoffible^  and  as  large  in  this  State  of  Imperfec- 
tion on  Earth  as  it  will  be  in  a  State  of  Perfe^ion  in  Fleaven,  and  then  what 
would  become  of  that  Saying  of  St.  Paul,  i  Cor.  13.  12.  *'  Now  we  fee 
through  a  Glafs  darkly  ;  but  then  Face  to  Face  j  now  I  know  in  Party  but  then 
Ihall  I  know  even  as  alfo  I  am  known." 

For  the  prefent  then,  the  beft  Satisfadlion  we  can  attain  unto  is  this,  viz. 
That  as  the  Scripture  as  to  Fa£ls  doth  equally  reprefent  God  both  as  an  Ekolor 
of  fome  in  Chrift  before  the. Foundation  of  the  World,  and  as  a  fudge  oi  all  at 

the 


Of  Predestination  and  Election.  15^ 

fhe  faft  Day  ;  fo  in  the  Matter  of  Eledion  he  a<Sts  not  as  a  Judge  but  as  zfove- 
reign  D'lfpofer  of  his  own  rich  Favours,  and  that  when  he  fhall  come  to  fit  ia 
Judgment  with  all  Men  he  will  not  adt  as  an  EleSfor  but  as  a  Judge,  conforma- 
ble to  his  own  moft  righteous  Law  ;  when  he  will  judge  every  Man  (whether 
Ele(5l  or  Non-  eled)  according  to  their  Works,  and  render  to  every  Man  accord- 
ing to  his  Deeds  done  in  the  Body  ;  whether  they  be  good  or  whether  they  be 
evil,  they  fliall  then  be  dealt  with  according  as  they  fhall  be  found  to  have  beea 
Believers  or  Unbelievers,  penitent  or  impenitent,  godly  or  ungodly  Perfons  j  the 
Wicked  fhall  be  fentenced  to  everlafting  Punilnment,  but  the  Righteous  to 
Life  eternal,  both  fhall  have  their  feveral  Kfwzrds  according  to  their  Works, 
the'  with  this  manifeft  Difference,  viz.  The  Reward  of  the  Wicked  will  be  ac- 
cording to  Debt  and  Merit,  the  Reward  of  the  Righteous  fhall  be  of  Grace  and 
Glory  pur  chafed  and  freely  promifed  to  all  them  that  love  Chrift's  Appearing. 
Accordingly  we  read  that  Death  is  the  Wages  of  Sin,  but  eternal  Life  is  the 
Gift  of  God  through  Jefus  Chrift  our  Lord.  Rom.  6.  23. 

If  any  fhall  ftill  fay  that  this  doth  not  fatisfy  them,  I  anfwer,  that  it  ottght  (o 
to  do,  and  withal  that  I  defy  them  with  all  their  Reafoning  and  curious  Pryings 
to  get  any  further  Satisfaction  ;  nay  rather  ftill  more  and  ?nore  DiJfatisfa6iion. 
Moreover,  I  would  afk  them,  whether  it  be  not  mofl  unreafonable  to  expert  to 
fathom  with  our  Jhort  Line  that  unfathomable  Sea  of  God's  Judgments  and 
Ways  (whereat  the  eagle-ey'd  Apoftle  cryed  out,  O  the  Depth  !)  And  once  to 
think  of  finding  out  to  PerfecSlion  and  full  Satisfaction  thofe  Ways  which  the 
Scriptures  do  declare  are  unfearchable  and  paft  finding  out  ? 

Let  us  not  then  in  our  Searches  into  thefe  grand  Affairs  forget  that  we  are 
but  Creatures  of  Yejierday,  who  comparatively  fpeaking,  knoiv  nothing,  and  are 
as  nothing,  yea,  lefs  than  nothing  and  Vanity  before  him  who  is  perfe6i  in  Know- 
ledge. Let  us  be  willing  (as  in  all  good  Reafon  we  ought)  that  our  Reafonings 
Jloop  and  our  Faith  bow  its  Head  and  adore,  crying  out  with  that  great  Apoftle, 
O  the  Depth,  Sic.  This  will  be  to  adt  as  becomes  humble  Believers,  the  be/i 
Way  to  get  Satisfa^ion  to  our  Minds,  and  to  free  our  felves  from  the  Charge  of 
being  curious  Fryers,  proud  and  impertinent  Cavillers. 

When  we  come  to  Heaven,  (faith  Rev.  Kendell)  we  fhall  fee  there  that  God 
was  fignally  gracious  in  thofe  very  Adions  which  now  fome  tender-hearted  Men 
cry  down  as  tyrannical.  **  We  affirm  him  to  be  fo  abfolute  a  Sovereign  that  it  is 
*'  impoflible  he  fhould  be  a  7}r^;7/.  And  fo  gracious  a  Lord  (even  whilft  as 
*'  himfelf  fay,  he  will  be  gracious  to  whom  he  will  be  gracious)  that  he  mixeth 
*'  Mercy  in  all  his  Judgments,  and  ever  maketh  the  wickedeft  of  Men  fume  con- 
*'  fiderable  Abatements  of  their  deferved  Meafure  ;  (and  as  I  may  add)  endurin'r 
with  much  Long-fuftering  towards  them,  even  until  they  by  a  continual  Habit 
of  voluntary  finning  become  ripe  for  Deftru6tion,  as  Veficls  of  VV^iath  and  Dif- 
honour.  "  T'he  Prerogative  of  God  over  all  his  Creatures  to  difpofe  of  them 
*'  as  he  pleafeth,  according  to  the  Comfelof  his  own  Will\^  what  we  are  bound 

X  2  to 


154  ^/  Predestination  and  Election. 

*'  to  maintain,  let  the  World  repine  at  it  as  much  as  it  either  will  or  can  ;  we 
"  know  that  all  the  Earth  fhould  keep  Silence  before  God,  as  One  who  owes  no 
**  Account  of  fl«7  of  hisA6lions,who  gives  notAccount  of  ^//of  them.  It  is  not 
"  for  Man  or  Angel  to  fay  unto  him,  what  doefl  thou  ?  He  doth  nothing  but 
*'  what  is y«//,  yea,  therefore  is  a  Thing  juft  becaufe  he  doth  it  :  And  tho' we 
*'  cannot  conceive  yet  we  mufl  confefs  it  to  be  righteous,  yea,  we  may  and. muft 
*'  acknowledge  it  to  be  fo,  all  Apprehenfions  we  may  have  to  the  contrary  not- 
"  withftanding.  In  this  Rerpe«£l  we  have  little  Rerpe6l  to  the  a'^'/'rct'^iij^Judg- 
*'  ment  o\  natural  Men,  and  lejs  to  their  JffeSllons  :  The  Lord  reigns  let  the 
*'  Earth  be  never  fo  unquiet,  and  we  fiiy,  that  God  exercifeth  not  hisPreroga- 
"  tive  in  any  Thing  but  this,  that  he  gives  or  denies  Grace  as  he  plcafeth  ;  that 
"  he  puniiliCth  not  any  but  for  their  Sins  ;  and  when  they  complain  of  hard 
*'  Mcafure  in  this,  with  a  why  doth  he  find  Fault  or  complain  ?  Wc  think  it 
"  enough  to  anfwer  them  with  anotherQiieftion,  "  Who  art  thou  O  vainMan, 
*'  that  thou  replyefl  againft  God?"  Whatever  Principles  the  Scriptures  lay 
"  down  we /?OT^?v?r^,  not  cJifpute  them,  that  all  Things  are  of  him  and  thro' him 
»*  and  to  him,  js  the  Jpo/lU's  Pcfition  and  muft  not  be  our  Qiieftion.  When  the 
*'  Si  benns  plundered  'Job  he  blelFed  theLord  with,  "  the  Lord  gave  and  theLord 
'*  lab  taken  away."  We  need  rot  fear  to  afcribe  thatAdion  to  Gcd  for  which 
*'  this  holy  Man  blefTed  him.  Whatever  Conclufions  carnal  Men  draw  fr^m 
*'  thefe  Principles,  we  know  the  Scripture  teacheth  us  to  frame  as  holy,  as  they  ] 
*<  drii-w  horrible  Inferences  from  them.  Wedefire  to  learn  Logic  of  the  Holy 
"  Ghofl,  which  is  of  a  different,  yea  of  a  contrary  Nature  to  that  of  the  natural 
*'  Man's.  "  Give  a  Portion  to  feven,  yea  alfo  to  eight  ;  for  thou  knoweft-  not 
*<  what  Evilfhall  be  upon  the  Earth,"  EccLwi.'l.  Here  the  Wifdom  of  God 
*'  concludes, /cr  giving  upon  a  Ground  whence  the  naturalMan's  W^ifdom  ccn- 
,*.'  cludfs  in  the  negative  tf;p^rt/«/?  giving.  Gen.  6.  ^.  "  God  fa  id,  I  will  deftroy 
,*'  the  Earth,  for  the  Imagmat ions  of  Man's  Heart  are  evil  and  that  continually". 
**  And  again.  Gen.  S.ai.  "  I  will  deftroy  the  Earth  no  more,  for  the  Iniagi- 
*«  nations  of  Man's  Heart  are  evil  and  that  continually.  Which  to  a  natural 
*'  M:in  Jeems  contrary  Rc('()]ut\ons,  v^h^rezs  upon  the  fame  Ground  the  Spirit  of 
*'  God  teacheth  us  to  fee  tfeDefert  of  Sin  in  the  one,the  defperatelncurablfnefsof  ;• 
"  it  in  the  other  ;  Ciod's  juftHatred  of  it  in  both.  In  ScriptureLogic  Inability 
*'  is  a  Grcmnd  for  Exhortation  to  Duty  ;  Exhortations  to  Duty  infer  no  natural 
"  Ability  ;  as  in  the  frequently  quoted  Scripture,  "  Work  out  your  Salvation 
*'  with  Fear  and  Trembling,  for  it  is  God  that  worketh  in  us  both  to  will  and 
*'  to  do  according  to  his  good  Pleafure,  Phil.  2.  12,  13.  Thefe  Inftances 
*'  are  enough  to  clear  it,  that  the  natural  Man's  Logic  is  meer  Sophiftry,  and 
' '  will  be  (L.re  to  be  nonplus'd  one  Day,  as  confidently  as  it  undertakes  to  thwart 
*<  that  of  holy  Scripture  ;  let  it />>//}  and //<7w/>  as  much  as  it  lifteth,  Wifdom  is 
*«  juftified  of  all  her  Children,  and  Triumphs  in  the  weak  Infultations  of  its 
**  proudeji  Oppofers." 

Reafon  faith  Mr.  Nejp  muft  be  neither   the  Rule  to  meafure  Faith  by,  nor 
the  Judge  ;  we  may  give  a  Reafon  of  our  believing,  ro  if//,  becaufe, 'tis  tfr/V/^^  ; 

but 


Of  Predestination  and  Election.  155 

but  not  of  all  Things  believed,  as  why  Jacob  was  loved  and  Efau  hated,  before 
they  had  doiie  either  Good  or  Evil  :  this  was  the  Couhll-1  of  God's  own  Will  ; 
touching  fuch  fublime  Myrteries,  our  Faith  ftands  upon  two  furc  Bottoms,  the 
firft  is,  that  the  Being,  Wifdom  and  Power  of  God  doth  infinitely  tranfcend  ours, 
and  therefore  may  reveal  Matters  above  our  Reach.  The  fecond  is,  that  what- 
ever God  reveals  muft  be  undoubtedly  true,  and  to  be  believed  altho'  the  Bottom 
of  it  cannot  be  founded  by  the  Line  of  our  Reafon  ;  becaufe  Man's  Reafon  is 
not  abfo  lute,  hut  varioujly  limited,  perplexed  whh  its  own  Frailty,  and  defeillveia 
its  Actings  ;  I  therefore  fay,  how  unreafonable  is  it  for  Men  to  reje^,  yea  hijsot 
and  ridicule  as  unintelligible  Myfteries,  thofe  divine  Docfrines  which  the  holy 
Scriptures  do  poffitively  ailert  as  the  deep  Things  of  God,  requiring  theObedience 
of  our  Faith  luito  :  and  all,  becaufe  fome  Branches  of  the  fame  are  out  of  the 
Reach  and  Ken  of  human  Reafon.  But  that  this  fhould  be  theCafe  of  many,  may 
not  feem  ^o  ftrange  when  we  confider  what  the  Scripture  faith,  "  That  the 
natural  Man  receiveth  not  the  Things  of  the  Spirit  of  God,  for  they  are  Fool- 
ifl-snefs  to  him,  neither  can  he  know  them  ;"  and  why  ?  Truly, becaufe  they  are 
fpiritually  difcerned,  i  Cor.  2.  14.  Therefore,  well  might  theApoftle  fay  by  way 
of  jufl:  Rebuke  and  facredlrony,  "  Where  is  the  Wife  ?  Where  is  the  Scribe  ? 
Where  is  the  Difputer  of  this  World  ?  {\.\\q  Reofoner)  Hath  not  God  made 
foolifh  the  Wifdom  of  this  World?  i  Cor.  1.20."  Now  (as  the  Rev.  Mr. 
IFilliamBurkit  in  his  Annotations  on  thisText  faithj  "  theWifdom  of  thisWorld 
is  not  fatsihed  withGod's  Authority  in  aliening,  but  requires  that  every  Doctrine 
of  Faith,  and  every  Myflery  of  the  Gofpel  be  made  fo  plain  and  obvious,  fo  clear 
and  perfpicuous  that  their  Shallow  Reafon  may  be  able  to  comprehend  it.  ■  The 
Mviieries  of  the  Chriftian  Religion,  tho'  not  contrary  to  Reafon  ;  yet  are  above 
(  ur  Comprehenfion  ;  notwithftanding  which  they  do  not  only  require  our  aflent 
but  alfo  challenge  the  Obedience  and  Adoration  of  our  Faith."  When  Men  fet 
lip  for  found  Reafoners  and  Logicians,  one  might  in  all  good  Reafon  expe<Sl  from 
them  the  cleareft  Demonftrations,  and  the  flri6teft  Regards  to  the  Rules  of 
Logic  ;  but  alas,  in  this  they  fail,  (their  Zeal  perhaps  out-running  their  Tho'ts^ 
by  their  fo  often  drawing  Conclufions  that  are  not  contained  in  the  Premifes  ;  par- 
ticularly in  this  prefent  Cafe  fand  that  with  no  fmall  Emphafis  neither)  who  be- 
caufe we  with  the  Scriptures  do  aflert  that  there  is  a  Remnant  according  to  the 
EleSl ion  of  Grace,  that  God  hath  Mercy  on  whom  he  will  have  Mercy,  and 
whom  he  will  he  hardenetb,  do  thence  conclude,  that  we  reprefent  him  as 
i^nmerciful,unju/}y  cruel,  tyrannical,  and  the  Author  of  Sin,  with  fuch  Vike  frightful 
and  unbecoming  Language,  not  only  to  t lie  Prejudice  of  the  Chara6ler  of  all  fuch 
as  zealoufly  maintain  the  Do(5trines  of  fovereign  Grace  :  But  alfo  to  the  great 
Difhonour  of  the  ever  glorious  Jehovah,  who  hath  fo  plentifully  revealed  thofe 
glorious  yet  derided  Truths  in  his  holy  Word. 

It  muft  needs  therefore  highly  become  all  theStewardsof  the  Myfteries  of  God, 
zealoufly  to  engage  info  noble -a.  Caufe,  as  to  their  utmoji  Power  (in  the  Strength 
of  their  greatLord  and  Mafter)  to  lift  up  theirHands  to  pluck  down  thePlumes  of 
/oaring  Mortals,  who  not  content  with  the  Scripture  Account  of  thefe  grand 

Affairs 


156  Of  Predestination  and  EiLection. 

Affairs  muft  needs  be  as  GocVs  knowing  further  and  better  ;  and  thence  take  upon 
them  to  cenfure  and  condemn  what  their  ^oor  finite  Jhallow  Reafonings  can't  other- 
wife  account  for  ;  upon  which  Footing  they  kick  and  fpurn  at  the  whole  Scheme 
of  the  divine  Myfteries  of  Faith,  which  apparently  arifeth  upon  no  modejier  a 
Supposition  than  that  of  the  Creature's  Omnifciency,  as  tho*  they  were  capable  (even 
ipeyond  all  Ground  of  Scruple)  of  fuUy  knowing  and  accounting  for  every 
Xhing  that  the  incomprehensible  and  infinitely  wife  God  either  doth  or  reveals 
concerning  his  Beings  Works  and  Ways.  But  truly  it  were  a  good  Attainment 
for  them  rightly  to  know  themfelves  j  thro'  the  Want  of  which  arifeth  all  thefe 
fraud  and  perverfe  Cavils. 

But  let  any  even  of  the  mofi  fagacious  amongft  the  Contemners  of  divine  Myf- 
teries, who  are  for  believing  nothing  but  what  they  have  Ideas  of,  in  full  and  at 
large  ;  let  them  I  fay,  tell  me  if  they  can,  how  the  Bones  do  grow  in  the  Womb 
pf  her  that  is  with  Child  ?  Or  whether  becaufe  they  cannot  do  this^  'tis  agreable 
with  the^wy?  Rules  of  Reafon  ;  therefore,  not  to  believe  the  Fa£f,  even  that  the 
Bones  of  the  Infant  do  adually  grow  in  its  Mother's  Womb,  and  that  too  in  a 
Way  inconceivable  to  us :  And  whether  feeing  God's  Evidence  in  a  Matter  muit 
in  all  good  Reafon  be  allowed  to  be  at  leaji  of  equal  Evidence,  with  the  Fa^s  cur 
Eyes  do  behold  ;  whether  I  fay  then,  it  be  not  as  much  abfiird  and  unreafonable  to 
-^fi/^^AVw  and  r/^w)"  thofe  divine  Dodlrines  which  God  hath  revealed  in  his  holy 
Word  ;  and  required  the  Obedience  of  our  Faith  unto,  becaufe  we  cannot  mea- 
fure  their  full  Heighth  and  Depth  and  Length  and  Breadth  by  the  fhort  Line  of 
human  Reafon  ? 

In  (hort,  do  not  the  Contemners  of  divine  Myfteries  moft  evidently  contradi<fl 
ihemfelves^  by  their  profefling  to  believe  that  God  Is  incomprehenfible,  as  well  as 
that  many  of  his  Works  and  Ways  both  in  Creation  andProvidence  are  fo^  which 
they  are  obliged  to  confefs.  Do  they  not  profefs  to  alTent  to  this  Propofition, 
that  God  is  eternal^  and  yet  don't  pretend  to  fay  that  they  \\2>SQfull  and  adequate 
Ideas  of  his  Eternity.  Hence  then  do  xhe^y  not  manifejily  contradict  ihc'n  own 
Notions,  becaufe  ^)' /^/j  they  do  acknowledge  their  Belief  or  affent  to  Propofi- 
tions  of  which  they  have  not  nor  indeed  can  poflibly  have  f  being  but  finite  Crea- 
tures) full  and  adequate  Ideas  ?  The  Eternity  of  God  is  an  Article  of  natural 
Religion,  it  is  alfo  a  deep  Myftery  ;  in  the  Contemplation  whereof,  Men  of  the 
moft  enlarged  Minds  are  loft  and  confmded  ;  yet  that  God  is  eternal^  is  a  Propo- 
fition which  thofe  very  Men  do  profefs  to  give  their  Jffent  to^  who  loudly  cry  out, 
you  muj}  not  believe  in  Myfteries^  you  mu/i  not  believe  in  Myfteries  !  And  tliat  are 
ready  in  a  ludricus  Manner  to  cry  out  againft  them,  that  profefTedly  do  believe 
them  as  blind  Believers. 

Thus  then  do  thefe  Men  confound  their  oiun  Reafonings  againft  the  Belief  of 
divine  Myfteries,  and  battle  their  own  Conclufions  ;  a  Thing  n<S)t  uncommon 
for  fuch  Sort  offoaring  Eagles^  who  only  having  luaxen  Wings,  by  afpiring  to 
get  too  near  the  Sun,  do  mo^fadly  melt  under  its  bright  and  burning  Rays,  by 
which  aifo  their  Eyes,  by  too  mu(b  ^amg  thereon  arc  bimdfds  and  fg  e'r e  they 

2re 


Of  Predestination  ani  Election.  157 

art  aware,  do  fall  down  and  dafh  againft  the  Stones  of  their  own  Babel-Building, 
wherein  alfo  their  Language  is  confounded :  Thus  as  the  Scripture  faith^  *'  The 
Wife  are  taken  in  their  own  Craftinefs,  and  the  Counfel  of  the  Froward  is  car- 
ried iieadlong  ;  they  meet  with  Darknefs  in  the  Day-time,  and  grope  in  the 
Noon-day  as  in  the  Night,"  Job  5.  13,  14.  *<  For  the  Wifdom  of  the  wife 
Men  {hall  perifh,  and  the  Underftanding  ot  the  Prudent  fhall  be  hid,"  Ifa.  29. 
14.  *'  The  Lord  knoweth  the  1  houghts  of  the  Wife  that  they  are  vain,  who 
turneth  wife  Men  backward,  and  maketh  their  Knowledge  foolifh,  whilfl  he 
confiimeth  the  Word  of  his  Servants,  and  performeth  the  Counfel  of  his  Mef- 
fenge'rs,"   i  Cor.   3.   20.   Jfa.  44.   25,   26. 

Thofe  who  indulge  a  luxurious  Fancy  in  thinking  to  get  Satisfa£lion  by  a  fijtt- 
tinual pr\'!f7g  2ind  peeping  imo  God's  Ark  with  Reafonh  dim  Eyes,  do  thereby 
prove  fo  much  the  more  unfatisfied  and  perplexed  ;  having  no  other  or  better 
Method  to  yield  them  Satisfaction  than  having  Recoiirfe  to  that  lafl  and  only 
{tho'  defperate)  Shift,  viz.  That  thefe  Things  cannot  be,  and  that  they  are  re- 
folved  to  belisve  no  more  of  God's  Revelation  than  what  they  can  with  their 
bare  Reafon  comprehend  and  fully  account  for,  leaving  no  Room  for  fuch  a  de- 
vout and  admiring  Turn  of  Thought,  O  the  Depth.,  Sec.  while  fuch  as  fludy  to 
yield  a  humble  Obedience  of  Faith  to  whatever  Propofitions  they  find  in  their 
holy  Bible,  faying  with  Luther,  Give  rne  a  mortified  Reafon,  do  come  to  a  Point 
of  entire  Satisfaction,  whilft  at  the  fame  Time  their  Souls  are  drawn  forth  into 
devout  and  admiiing  Apprehenfions  of  God's  Judgments  and  Ways  that  are  un- 
fearchable  and  paft  finding  out  :  They  ftagger  not  at  the  Word  of  God,  or  any 
Thing  therein  revealed  through  Unbelief,  but  are  flrong  in  Faith,  believing  that 
as  God  being  infinite  may  reveal  Things  above  their  Reach,  fo  whatfoever  he 
fays  or  reveals  mufl  needs  be  true.  And  this  I  am  bold  to  fay,  is  fo  far  from 
ading  unreafonahly  as  that  it  is  co?7ipleatly  confifient  with  the  Rules  oi right  Reafon^. 
which  very  Rules  are  manifeflly  tranfgrefTed  by  thofe  very  Men  who  profefs 
(above  all  others)  to  efteem  and  value  good  Reafoning. 

And  indeed  without  having  Recoiirfe  to  the  unfearchable  WilJ  and  Ways  of 
God,  how  can  even  ouv  great eji  Reafoners  and  the  moji  pert  Objciiors  agaiuft  us 
account  for  many  Things,  the  Fa£t  whereof  they  are  obliged  to  confefs :  For 
Inftance,  That  Chrifl  was  delivered  unto  Death  by  the  determinate  Counfel  and 
Foreknowledge  of  God  (which  includes  the  whole  Circumference  of  that  grand 
Affair)  and  yet  that  the  Men  that  betrayed  and  put  him  to  Death  were  jujlly 
chargeable  with  doing  wickedly,  and  thence  juflly  obnoxious  to  the  Wrath  and 
Vengeance  oi  God.  As  the  Certainty  of  his  Death  was  infallibly  fixed  by  the 
Purpofe  of  God,  fo  by  juft  Confequence  the  Means  and  Inftruments  thereof  is 
neccffarily  included  ;  he  was  not  to  die  a  natural  Death  by  Force  of  a  Difeafe  or 
Decays  of  Age,  nor  by  the  immediate  Hand  of  God  by  a  Thunderbolt  from  Hea- 
ven, but  by  being  betrayed  and  crucified  by  the  Hands  of  Men.  To  deny  the 
Fadl  our  Objedlors  don't  pretend  unto,  and  on  the  other  Hand  to  charge  God 
with  Unrighteoufnefs  who  determined  Chrift's  Death,  would  be  a  Step  too  bold 

and 


158  0/  Predestination  and  Election. 

and  daring  for  any  Man  in  his  right  Senfcs  to  pretend  to  do,  or  thence  to  fay  he 
is  the  Author  and  Abetter  of  Sin.  Let  our  Rcajoners  fet  before  them  the  Pro- 
pofition  laid  down  by  our  Saviour  himfelf,  and  fee  what  they  can  make  of  it, 
Luke  22.  22.  "  And  truly  the  Son  of  Man  goeth  as  it  was  determined  ;  but 
■wo  unto  that  Man  by  whom  he  is  betra)ed."  Alfo  J£is  2.  23.  "  Him  being 
delivered  by  the  determinate  Counfel  and  Foreknowledge  of  God,  ye  have  with 
wicked  Hands  crucified  and  l\ain."  And  Chap.  4.  27,  28.  where  the  Apoflle 
in  his  Prayer  unto  God  thus  complains,  *'  For  of  a  Truth  againft  thy  holy 
Child  Jefus  whom  thou  haft  anointed,  both  Herod  and  Pontius  Pilate^  with  the 
Gentiles  and  the  People  of  JJrael  were  gathered  together  for  to  do  whatfoever  thy 
Hand  and  thy  Counfel  determined  before  to  be  done.  If  we  profefs  our  AfTent 
to  any  Part  of  thefe  Scripture  Propofitior.s,  we  muft  upon  the  fame  Ground 
aflent  to  the  whole  thereof;  which  if  we  do,  then  we  plainly  confefs  that  there 
is  fiich  a  Thing  z.%  a  Reconcikahlenefs  between  God's  Determinations  in  thefe 
Matters,  and  his  being  merciful,  holy,  juft  and  good,  howfoever  many  DifF.cul- 
ties  do  fo  clog  our  Minds  that  we  cannot  n:ake  it  out  by  the  Searches  of  hare 
Reafon.  So  far  indeed  we  may  go  to  fatisfy  ourfelves,  'vi'z,.  by  diflinguifliing 
between  the  ASiions  and  the  Evil  in  the  Actions  j  yet  alter  all  there  is  Room 
enough  left  us  to  cry  out,  O  the  Depth^  Ice. 

To  this  I  might  add,  the  Fall  of  Man  ;  God's  fufFering  Sin  to  enter  into  the 
World,  and  ftill  to  continue,  with  the  fad  Effects  thereof,  altho'  able  to  hinder 
if  he  fo  pleafed,  and  at  the  fame  Time  profefling  to  be,  as  indeed  he  is,  of  purer 
Eyes  than  to  behold  Iniquity  ;  that  fo  many  Infants  who  had  not  committed  nor 
were  as  yet  capable  of  committing  adlual  Sins  with  their  Parents,  did  ^et  fufFer 
and  die  in  the  painful  and  fulphrous  Flames  that  God  rained  down  upon  Salcm 
and  Gomorrah^  and  the  many  others  that  fufFered  in  the  overflowing  Deluee,  to- 
gether with  their  wicked  Parents  j  and  that  at  other  Times  by  the  fpecial  Order 
of  divine  Providence  in  the  executing  of  God's  Judgments,  the  Infants  and 
Sucklings,  as  well  as  their  Parents  fhould  perifh  by  the  Sword,  and  even  be 
dafhcd  in  Pieces,  i  Sam.  15.  2,  3.  *'  Thus  faith  the  Lord  of  Hofts,  I  remem- 
ber that  which  Amalek.did  unto  Ifrael,  how  he  laid  wait  for  him  in  the  Way 
when  he  came  up  from  Egypt  :  Now  co  and  fmit;?' Amalek,  and  utterly  deflroy 
all  that  they  have,  and  fpSre  them  not  ;  but  fiay  Both  Man  and  Woman,  Infant 
and  Suckling."--- Compared  with  Hof.  13.  16.  '■'^  Sa?}}aria  fliall  become  defo- 
late,  for  {^nf:  hath  rebelled  againft  her  Gcd  :  they  fhall  fall  by  the  Sword  ;  their 
Infants  fhall  be  daflied  in  Pit;ces,  and  their  \Vomen  with  Child  fhall  be  ript  up." 
*'  Oh  !  how  unfearchable  are  his  Judgments,  and  his  Ways  paft  finding  cut  to 
Perfc^^icn  !  Behohl  he  faketh  away,  who  can  hinder  him  .?  W^ho  dare  fay  unto 
Cjod,  What  doeft  thou  .''  He  cutteth  cfF,  or  fhutteth  up,  or  gathereth  together 
to  Battle  and  Death,  who  then  can  hinder  him  .<*  iotvit,  either  by  Strength  of 
Arm,  or  a  Prerogative  above  him  to  call  liim  to  an  Account.  Why  Ikivell  thou 
with  him  who  gives  none  Account  of  his  Matters  ?" 

%Vhence 


Of  Predestination  and  Election.  150 

Whence  we  conclude,  howfoever  God  doth  fometimes  and  In  feme  Cafes 
appeal  to  our  Reafon  to  judge  of  the  Equahty  of  his  Ways,  as  our  Opponents 
are  wont  to  alledge  againft  us,  and  which  we  readily  grant ;  yet  obferve  this  hath 
its  proper  Bounds  and  Limits^  as  not  extending  to  all  and  every  particular  Adion 
of  God,  many  of  whofe  Ways  are  fo  far  above  ours  as  the  Heavens  are  hi^h 
above  our  Heads ;  and  therefore  we  cannot  abfoluiely  argue  always,  that  thofe 
Things  are  only  fitting  for  God  to  do  as   fuit  the  Rule  of  Mercy  and   Juflice 
amongft  Men,  which  are  only  fitting  to  be  done  by   them.     For  Inftance  :  If 
any  meer  Man,  tho'   never  fo  great  a  Monarch,   had  commanded  Abraham  to 
have  flain  his  only  and  innocent  Son,   it  had  been  an  horrible  Piece  of  Cruelty 
and  Wickednefs,  as  a  plain  Breach  of  the  fixth  Commandment  ;  and  yet  who 
dare  fay  that  God's  Commands  in  that  Matter  did  in  the  leaft  derogate  from  his 
righteous  and  holy  Nature.      Again,  would  it  not  be  juflly  accounted  a  wicked 
and  unjuflifiable  Thing  in  the  Magiftrates  of  a  City  or  the   Mafter  of  a  Family 
to  behold  with  their  Eyes,  and  knowingly  to  fufFer  all  Manner  of  Wickednefs, 
when  at  the  fame  Time  it  is  in  the  Power  of  their  Hands  to  hinder   the  fame  ? 
And  yet  who  dare  aver  that  the  almighty  and  mcft  holy  God's  Permiffion  of  all 
the  Sins  that  are  done  in  the  World  is  the  leaft  Stain  to  his  righteous,  and  pure 
Nature  ?      "   Who  (hail  enjoin  him   his   Way  ?    Or  who  can   fay  to  him  or 
of  him.  Thou  haft  wrought  Iniquity  ?"     Again,  If  any  Man  fhould  fee  others 
in  great  Diftrefs,  sea,  even  little  fucking  Babes,  lying  under  extream  Pains,  their 
Tongues  cleaving  to  the  Roof  of  their  Mouths  fjr  Thirft,   (as  thofe  in  the  Book 
of  Lntnentations)  and  at  the  fame  Time  were  able  both  fpeedily  and  eafily  to  give 
them  Relief,  and  yet  refufed  fo  to  do,  how  would  Men  cry  out  againft  him  as 
unmerciful  znd  cruel  ?     And  yet  who  dare  fay  this  of  God,  who  is  not  only  the 
Suff'erer  but  even  Orderer  of  thofe  very  Calamities,  as  we  have  before  feen  ? 
For  one  Man  to  fee  another  or  many  others  going  to  deftroy  themfelves  and  fo 
perilh  for  ever,  v/ould  be  juftly  deemed  Hard-heartednefs  and  Cruelty,  if  in  the 
Power  of  his  Hands  to  hinder  it  ;  and  yet  who  dare  affume  the  Arrogance  as  to 
fay  this  of  the  almighty  God,  who  fufFers  Thoufands  to  do  fo,  altho'  able  effec- 
tually to  hinder  the  fame  if  he  fo  willed  ?      Moreover,  how  derogatory  would  it 
be  from  the  Cliaradter  of  a  known  wife  Architect  or  Builder,   to  frame  a  curious 
Piece  of  Workmanfhip,  yea  Multitudes  of  them  continually,  and  then  immedi- 
ately pull  the  fame  '\n  Pieces  without  their  becoming  any  Wa\s  vifiblv  ufefuK'' 
And  yet  how  many  lovely  Struiffures  of  Flefh  and  Blood  curioufly  wroucrht  by 
tht  great  and  alwife  Architedl  of  the  World,  that  are  no  fooner  formed,  but  are 
by  him  difTolved,  turning  to  Rottennefs  and  Putrefacflion  ?     Yea,  how  often  is  it 
feen  that  Perfons  not  only  of  a  beautiful   Strudure  of  Body  but  alfo  come  to  a 
Ripenefs  of  Age  and  Judgment,  and  whofe  Minds  are   richly   furni{l:ied  with 
Grace,  Gifts  and  good  Learning,   every  Way  well  formed   for  Service  in  the 
World,  for  the  Converfion  of  Souls  and  the  Increafe  of  the  Redeemer's  Itina;^ 
dom,  whom  yet  the  Almighty,  either  juft  upon  their  Entrance  into  pubiick 
Work,  or  foon  after,  when  People's  Expedlations  are  not  a  little  raifed  conceru- 
jng  their  Ufefulnefs  for  many  Years  to  come,  doth  iffue  forth  2  Sumnaons  to 
their  Souls  from  this  lower  to  the  glorious  upper  World  of  Spirits,  coramandmg 

Y  ihc 


'i6o  Of  Predestination  and  Election.' 

the  Body  to  the  Duft  ;  and  yet  after  all,  fliall  we  prerend  to  cenfure  the  Wlfdom 
of  the  Almighty,  faying,  "  What  need  this  Wafte  ?"  No,  but  rather  ado- 
ringly fay,  "  O  the  Depth  of  the  Riches  both  of  the  Wifdom  and  the  Knt  w- 
ledge  of  God,  i^^c  !  Suiely  his  Way  is  in  the  Sea  and  his  Paths  in  the  d^^ep  j 
Waters ;"  fo  that  his  Footfteps  can't  be  feen  by  a  Mortal's  £ye,  nor  by  human 
iReafon's  Ken. 

Let  our  Opponents  then  fully  account  for  ihefe  FaSfs,  clear  up  the  DifEcuI- 
ties  that  attend  them  by  ;-^//o««/ Demonftrations  before  they  cavil  at  ourDo6trine 
any  more  :  Efpecially  feeing  they  profefs  to  have  fuch  large  and  grafting  Hands, 
fuch  piercing  and  penetrating  Eyes  that  the\  won't  allow  any  Thing  as  an  Article 
•of  their  Faith,  but  reje<St  as  unintelligible  Nonfenfe  whatfcever  comes  not  with- 
in their  Reach  and  rational  Penetration  :  Who  while  they  do  laugh  at  Myfteries 
and  rejedl  our  Appeals  to  the  fovercign  and  infcrutable  Will  and  Ways  of  God, 
do  leave  themfeh'es  wholly  deftitute  of  a  Place  of  Retreat  when  pinched  home 
in  this  Argument.  With  whom  I  would  thus  argue,  Either  there  is  an  Un- 
fearchablenefs  in  God's  Ways  and  Judgments,  or  there  is  not  :  To  (dy  there  is 
not,  would  be  to  confront  both  Scripture  and  Fadl,  yea  even  found  Reafon  alfo, 
which  concludes  that  that  vi'hich  is  hwt  finite  cannot  comprehend  that  which  is 
infinite  :  But  if  there  is,  as  they  mufi:  confefs,  then  why  do  they  carp  and  cavil 
at  our  Dodlrine  of  God's  Judgments  and  Ways,  as  tho'  they  were  able  to  com- 
prehend them  to  the  full,  and  fathom  them  to  the  very  Bottom  ?  If  we  know 
but  in  Part,  and  at  beft  fee  but  through  a  Glafs  darkly,  as  the  Cafe  really  is, 
why  fhould  we  adl:  as  tho'  our  Knowledge  was  perfedl,  and  faw  to  the  very 
Bottom  of  Things  ?  Surely  this  is  highly  unreafonable.  If  it  would  be  egregious 
Folly  in  an  unartive  Man  to  obje<5l  to  a  curious  Artifl  and  a  credible  Perfon  that 
he  could  not  effeft/wc^  and /Kf/j  Pieces  of  Workmanfliip,  which  he  the  faid 
Artift  affirms  he  can  efFecSl,  crying  out.  This  cannot  be  ;  how  much  more  unbe- 
coming is  it  for  Creatures  of  Yeftcrday  to  make  their  bold  and  contradictory 
Replies  againft  thofe  very  Declarations  the  alwife  God  hath  given  of  himfeli  and 
Ways  in  his  holy  Oracles  ? 

Now  put  all  thefe  Things  together,  and  we  fhall  plainly  fee  the  Folly  and 
Vanity  of  thofe  filly  Parallels  that  fome  are  ready  to  run  between  the  fovereigii 
Adtions  of  the  ever-glorious  God  and  thofe  of  poor  finful  Men  :  Juft  as  tho'  they 
muft  needs  always  keep  Pace  together ;  that  every  Proceeding  that  is  unbecom- 
ing in  Man  muft  needs  be  fo  in  the  Proceedings  of  God  :  Juft  as  if  the  ever- 
glorious  Creator  muft  necefl'arily  a<Sl  with  all  Difpenfations  towards  his  Creatures 
hy  the  limited  Rules  prefcribed  to  them  how  to  a<Sl  in  the  World,  and  not  ex- 
ceed their  Bounds.  That  God  in  Regard  to  fome  of  his  Difpenfations  doth  ap- 
peal to  his  reafonable  Creatures  in  Vindication  of  his  equitable  Proceedings  with 
them  is  true  ;  but  then  thence  to  conclude,  that  it  muft  needs  be  always  fo  in 
every  Procedure  of  his  is  a  very  wrong  Conclufion. 

In  particular  from  the  Account  of  Things  given,  doth  appear  the  Vanity  of' 
that  filly  Similitude  fome  make  Ufe  of  in  order  to  faften  their  Charge  againft  us. 


Of  Predestination  and  Electiom^^  i6i 

to  wit,  of  rendring  God  by  our  Do£lrine  to  be  more  cruel  (as  they  fay)  thanJ^  ^j, 
hard-hearted  ^Like  as  if  a  Malter  {hould  chain  his  Servant  to  a  Poft,  and  thert 
beat  him  becaufe  he  does  not  work  ;  with  fuch  like  goodly  Rhetorick  where- 
with they  are  wont  to  entertain  and  amufe  their  unwary  Auditors.  But  let  Men 
cavil,  I'll  believe  and  admire  ;  while  they  are  fweating  at  attempting  to  found 
the  bottomlefs  Ocean  with  their  /hort  Line,  I'll  with  the  adoring  Apoftle  cry 
out,  O  the  Depth,  &c.  adhering  to  this  uniform  Trufft^  That  the  Judgments  of 
the  Lord  are  all  according  to  Truth  and  Righteoufnefs,  altho'  deep  and  unfearch- 
able  ;  -that  of  h\m  and  through  him  and  to  him  are  all  Things,  to  whom  be  Glory 
for  ever  /imen.  Therefore  (as  Dr.  Edwards,  Ver.  Red.  p.  205.  well  obferves) 
*'  We  muft  not  be  fo  bold  and  daring  as  to  judge  and  pafs  Sentence  upon  God's 
*'  Determinations  and  Aflions  from  what  is  and  may  be  done  by  our  f elves  i 
**  but  we  are  to  believe  whatever  he  hath  determined  or  done  isjuft  ^nd  good 
'<  and  fitteft  to  be  determined  and  done.  It  is  not  our  Bufmefs  to  difpute  whe- 
**  ther  it  be  hardenid  fevere,  but  only  to  fatisfy  our  felves  that  it  is  true  and  real.'^ 

Now  that  thePropofitions  which  I  have  advanced  are  true  &  real,  i.e.  truly  and 
really  founded  cm  divine  Revelation,  is  what  I  doubt  not  every  unbiafed  Reader 
will  readily  acknowledge  as  a  Matter  of  real  Fa£t.  So  that  by  juft  Confequence 
all  our  Opponents  Cavils  and  Objedlions  fall  to  the  Ground  ;  thence  I  might 
forbear  adding  any  Thing  more  on  this  Head  ;  but  confidering  that  there  are  yet, 
a  Troop  of  Texts  which  they  commonly  prefs  into  their  Service,  by  which  they 
think  we  muft  qait  the  Field  and  yield  up  the  Caufe  ;  I  think  it  proper  to  give  a. 
diftindConfideration  to  fome  of  the  chief  oi  them,  ftripping  them  of  the  Arrrur.ian 
Livery,  wherewith  they  are  arrayed  when  drawn  forth  in  Battle  againft  us,  not 
doubting,  but  by  theHelp  of  God,  to  make  it  appear  that  they  in  Fa£i  make /<?/•, 
not  againji  us. 

Now  the  Texts  are  fuch  as  thefe,  by  which  is  exprefs'd  the  pathetic  Wifhes,. 
carneft  Expoftulations  and  Complaints  of  God  which  occur  in  Scripture,  Deut. 
5.29.  *'  O  that  there  were  fuch  a  Heart  within  them, that  they  would  fear  me.'* 
PJat.  81.  12.  *'  O  that  mv  People  had  hearkened  unto,  iffc."  Ezek.  33.  11. 
**  As  I  live  fiith  the  Lord  God,  I  have  no  Pleafure  in  the  Death  of  the  Wicked, 
but  that  the  Wicked  turn  from  his  Wav  and  live  :  Turn  ye,  turn  ye  from 
your  evil  Wiys,  for  why  will  you  die,  O  H)ufe  of  Ifraei  P  Math.  23.  37. 
*'  O  "Jerufalem,  Jerufalem,  thou  that  killeft  the  Prophets  and  ftoneft  them  that 
are  fent  unto  thee  ;  how  often  would  I  have  s;athered  thy  Children  together, even 
as  a  Hen  gathererh  her  Chickens  under  her  Wings,  and  ye  would  not."  2  Pet. 
3.  9.  *'  The  Lord  is  not  flack  concerning  his  Promife,  (as  fome  Men  count 
Slackness)  but  is  LongfufFering  to  us-ward,  not  willing  that  any  fliould  perifh, 
but  that  ail  fhould  come  to  Repentance."  With  fuch  like  Places  ;  whence  our 
Opponents  think  we  are  fufficiently  confuted,  as  highly  rcflc<^ing  upon  the  Sin- 
cerity of  the  divirje  Being,  as  well  as  on  the  Attributes  of  his  Mercy  and  fujlice. 
For  what,  (fay  they)  doth  not  God  even  with  an  Oath  declare,  hoxv  exceeding 
umvilling  he  is,  that  any  fiiould  perifh  in  their  Sins  ?    And  how  heariily  willing 

Y  2  U 


i62  Of  Predestination  and  Election.  ' ^  . 

be  is  that  rt// Men  fliould  be  faved  ?  What,  was  not  God  fincert  in  tbefe  his 
Wirties  and  Wouldings  ?  Doth  God  mock  his  poor  Creatures  ?  Yea,  the  Ar- 
min'ian  Champion  Dr.  Whitby^  flicks  not  to  fay,  that  we  reprefent  God  as  full 
of  Guile,  Infmcerity,  Dijfimulation  and  Hypocrify.  Which  is  indeed  moft  fhock- 
ino-  Language,  and  Tivery  heavy  Charge.     To  all  which  I  anfwer, 

(i.)  That  the  divine  Bjeing  muft  always  be  allowed  to  be  real  in  what  he  fays, 
and  that  thefe  Texts  with  all  others  muft  be  accordingly  interpreted  ;  and  that 
for  any  to  reprefent  him  otherwifc,  even  as  mocking  hisCreatures  with  Diflimu- 
lations,  is  a  mofl:  horrible  Crime,  which  accordingly  defervcs  a  moft  fevere  Cen- 
fure.  But  then  to  bring  Matters  to  a  right  Ifiue,  the  Query  is.  Whether  our 
Opponents  Charge  againft  us  in  this  Matter  be  juft  or  not.  Their  Charge  is 
what  we  deny,  as  what  I  doubt  not  by  God's  Help  to  make  evident  ;  and  with- 
all  ftiew  that  it  juftily  reverts  upon  themfelves,  who  f'tis  plain)  do  by  their 
Method  of  Interpretation  of  thofe  Texts  reprefent  God  as  really  intenc  i  ig,  wifti- 
ino- and  willing  that  to  be  done  and  effe<5ted,  which  he  certainly  knows  fliall 
never  be  done  and  effected,  and  which  in  f'a6l  he  never  will  do  nor  caufe  to  be 
done  and  effeded,  ahho'  Almighty  in  Power,  even  the  adiual  Repentance, Con- 
verfion  and  Salvation  of  every  individual  of  Mankind  ;  they  not  duly  confidering 
with  all,  that  zvhether  Grief  and  forrowful  Complaints  with  other  human  PaJJions 
and  AffuSiions  are  not  properly  to  be  afcribed  unto  the  Almighty,  who  is  a  Being 
of /«/7«;V^  andtf^5/w/^Perfe(Stions,&  do  run  inio^nother Exiream  ;  becaufe  hereby 
they  do  plainly  reprefent  him  juft  like  unto  a  weakly  good  natur'd  Man,whofeHand 
is  too  weak  for  his  Will,  wifhing  that  to  be  effected  which  he  cannot  efFedl,  and 
accordingly  fetting  down  znd  grievecujly  lamenting  his  Want  of  his  much  defir'd 
Succefs.  Juft  like  King  Z)«rm;,  who  fain  v/ould  have  faved  Daniel,  hut  could 
not,  altho'  he  even  fet  his  Heart  upon  it  to  deliver  him  with  a  lamentable  Voice 
znd  troubled 'S>^\m,  crying  out,  O  Daniel!  Labouring  all  he  could  or  ^doing 
to  the  utmoft  of  his  Power,  to  deliver  him  until  the  going  down  of  the  Sun. 
Which  is  not  at  all  unlike  theJrminian  Interpretation  of  thofe  Words  of  God  unto 
Ifrael,  juft  as  if  he  was  brought  to  his  ne  plus  ultra  when  he  faid,  what  could  I 
have  done  more  to  my  V^ineyard  ?  Ifai.  5.  Thus  while  they  plead  for  his  Mercy 
(after  their  awkward  Manner)  do  charge  him  with  Wealncfs  and  Imbecility.  Do 
they  charge  us  with  charging  God  w'lthDiJftmulation  ?  <'  Surely  (as  Mr.  C.  Nejfe 
"  well  obferves)  it  may  be  more  truly  laid  of  them  (the  Jrminians)  that  they 
*'  do  charge  God  with /^o//y  by  their  Dodtrine  of  an  antecedent  and  confequint 
*'  Will  of  God,  reprefenting  him  in /^^7/ Diftin6lion  as  d?//i7/>/)(j/«/^<^  of  his  Pur- 
*'  pofe, bringing  him  in  as  fpcaking  thus,  '•'•I  do  indeed  earnejily  defire  to  fdve youy 
'•  but  ve  hindred  {o,  that  1  cannot  do  what  I  defire  ;  1  ivould  if  ye  would  \  tbere- 
"  fore  feeing,  1  am  fruftrated  of  my  Intention  by  you  in  my  antecedent  Will;  1  will 
*'  change  my  Purpofe  of faving  you,  and  my  conjequent  Will/hall  be  a  Determination 
*'  to  dejircy  you.''''  What  is  this  but  to  make  God  unwife  (as  well  as  unable  to 
*'  manage  his  oivn  Platforms  and  Defi2;ns  in  the  World  ;  and  to  rank  him  with 
"  Jupiter,  that  knew  not  how  to  deliver  his  Sapedon  out  of  Bancs.  Vorjiius  in. 
**  his  Difputand:    de  Deo  faith,   "  Things  may  happen,  that  may  bring  to  God 

*«  fome 


Of  Predestination  and  Election.  i^j 

<*  fome  Grief,   having  tried  all  Things  in  vain."     This  is  to  fpeak  with   the 
«  Turkijh  Alcoran,  Chap.  ^3.  *'  That  God  and  his  Angels  wifh  well  toMaho- 
«  met,  but  cannot  free  himrfrom  Death.     This   is  a  thinking   wickedly,  that 
«  God   isTuch  an  one   as  ourfelves,     {Pfal.   50.    21.)  fond  Men  that  go  not 
*  wifely  about  our  Works,    and   fo  oPt  fail  of  our  Purpofes.     Whereas  all 
hofe  Wijhez    and   Wouldings   and  Repentings  with  other  human  Paffions  that  the 
Scriptures  do  attibute  unto  God,  we  are  to  confider  as  abftraded  from  all  thofe 
Imperfedions  that  attend  human  Nature,in  a  Way  confiftent  with  thePerfecSlions 
of  his  Nature  and  Godhead.     Such  Wifhings,  Wouldings,  ^c.  are  afcribed  unto 
God  by  ifn  Anthropopathy  after  the  Manner  of  Men,  as  all  other  human  Paffions 
and  A£lions  are,  fuch  as  Anger,  Grief,  Repentance,  and  fuch  like.     If  he  really 
zndjincerely  intends  the  adlual  Converfion  and  Salvation  of  all  Men  without  Ex- 
ception ;  he  can  as^^/y  effe6l   all  this  as  wl/h  and    would  it   to  be  efFe6led  ; 
wherefore,  we  muft   look  upon  the  former  PafTages  as ^aZ/^^-Z/V  Speeches  anfwer- 
able  to  the  feveral  Pajfions  and  reafonable  Powers  of  Men,  in  order  to  convince 
them  of  the  Evil  of  their  Courfes,  and  to  excite  them  unto  their  Duty. 

Now  thefe  Wifl^es  and  Expo/lulattons  are  diredled  either  to  the  EleSf,  or  unto 
the  Non-ele£i  ;  if  to  the  former,  then  they  (hew  God's  real  Defign  to  effedl  their 
Repentance,  Converfion  and  Salvation,  and  are  accordingly  ufed  as  ft  and  proper 
Means  tj  eftedi  the  End  defigned  ;  fo  as  that  hereby  theEnd  is  not  only  defigned, 
and  wiflied  for,  but  alfo  actually  efF.-6led,  as  is  and  will  be  the  Cafe  of 
all  the  Eleft  of  God,  as  the  laft  Day  will  declare  ;  fo  that  hereby  it  is  evident 
beyond  all  Contradi6tion,  that  we  are  fo  hr /romjiriiing  at  the  divine  Sincerity, 
as  that  we  60  plead  for  znd  uphold  it.  Whereas  our  Opponents  Senfe  of  God's 
wifhing  and  woulding  the  Eled's  Salvation,  amounts  to  more  than  a  great 
Wi(h,  feperate  from  all  poffitive  and  abfolute  Intentions  that  they  fhall  be  adually 
brought  to  Repentance  and  Salvation.  They  maintain  that  God  heartily  and 
fncerely  wiflieth  the  Converfion  and  Salvation  of  every  Man,  one  as  much  as 
another  :  They  confefs  that  he  is  able  to  do  and  efFe<Sl  whatfoever  he  wifhes, 
and  at  the  fame  Time  are  obliged  to  oxun,  that  many  neverthelefs  do  for  ever 
remain  unconverted  and  without  Salvation.  Now  pray  what  is  this  but  charg- 
ing Diffimulation  on  the  Almighty,  even  for  not  doing  what  he  mofl  heartily 
wifheth  to  be  done,  altho'  every  Way  able  to  do  it  or  caufe  it  to  be  done. 

Thus  if  Matters  he  fairly  fcan'd,  it  will  appear  that  we  do  in  Fa^  defend  the 
divine  Sincerity,  while  the  Jrminians  do  charge  us  for  defacing  it ;  and  that  they 
do  in  FatSl  deface  it  while  they  undertake  to  defend  it,  yea,  do  reprelent  the  di- 
vine Being  as  very  intent  and  yet  very  indifferent  about  one  and  the  fame  Thing 
at  one  and  t^e  fame  Time  :  So  very  intent  upon  the  Converfion  and  Salvation  of 
every  Man  as  that  he  wijheth  it  mofi  ardently  ;  yet  fo  indifferent  that  he  will  make 
no  abfolute  Purpofes  about  the  Matter,but  leave  it  at  meer  Uncertainties. 

But 


364  Of  Predestination  and  Election. 

B.it  to  proceed  ;  fuppofing  that  fome  fcriptural  pathetic  Expreffions  do  relate 
to  the  Non-ek^,  then  we  are  to  underftand  them  as  relating  to  temporal  Blef- 
fmgs,  or  to  the  external  Means  of  Grace  ;  as  that  Text,  Mai.  23.  37.  A  Text  at 
every  Turn  in  the  Mouths  of  Jrminians,  wherewith  they  are  wont  to  make  a 
mighty  Flouri/h,  ready  to  cry  out  Vidory  !  Vidlory  !  Which  yet  I  hope  to  make 
appear  amounts  to  no  more  than  a  Vapour.  The  Words  are,  "  O  Jerufa- 
lem^  Jerufalem^  thou  that  kilieft  the  Prophets,  and  ftoneft  them  which  are  fent 
unto  thee,  how  often  would  I  have  gathered  thy  Children  together  even  as  a  Hen 
gathereth  her  Chickens  under  her  Wings,  and  ye  would  not."  Which  Text  in 
n\y  Judgment  is  fo  pertinently  and  judicioufly  confidered  by  the  Rev.  Mr.  John 
Gill  in  his  Caufe  of  God  and  Truths  that  I  do  rather  choofe  to  borrow  his  Ex- 
preffions than  ufe  my  own. 

<*  I.  Obftjrve,  That  by  Jerufahm  we  are  not  to  underftand  the  City,  nor 
*'  all  the  Inhabitants,  but  the  Rulers  an^l  Governours  of  it,  both  civil  and  eccle- 
*'  fiaftical,  efpecially  the  great  Sanhedrim  which  was  held  in  it,  to  whom  beft 
*'  belong  the  defcriptive  Charadlers  of  killing  the  Prophets  and  ftoning  fuch  as 
*'  were  Tent  unto  them  by  God,  and  are  manifeftly  diftinguifhed  from  their 
*'  Children  ;  it  being  ufual  to  call  fuch  who  were  the  Heads  of  the  People  either 
*«  in  a  civil  or  ecclefiaftical  Senfe  Fathers,  y^Sfs  7.  2.  and  22.  i.  and  fuch  who 
*'  were  Subje£ls  and  Difciples  Children,  Luk.  19.  44.  Mat.  12.  27;  Jfai. 
*'  16.  18.  Befides,  our  Lord's  Difcourfe  throtghout  the  whole  Context  is 
*'  direiSted  to  the  Scribes  and  Pharifees,  the  ecclefiaftical  Guides  of  the  Pec  pie, 
*'  and  to  whom  the  civil  Governours  paid  a  fpecial  Regard.  Hence  it  is  mani- 
*'  feft  that  they  are  not  the  fame  Perfons  whom  Cbrift  would  have  gathered 
**  who  would  not.  It  is  not  faid.  How  often  would  I  have  gathered  you,  and  you 
*'  would  not,  (as  Dr.  Whitby  more  than  once  inadvertently  cites  the  Text)  nor 
*'  is  it  faid,  he  would  have  gi^ihixeiiyerufalem  and  /)^  would  not;  in  which 
*'  Form  it  is  fometimes  exprefs'd  by  him  ;  nor,  he  would  have  gathered  them, 
•*  thy  Children  together,  and  tly  would  not,  as  the  f.  me  Auth*  r  tranfcribes  it ; 
*'  but  it  is  faid,  *'  I  would  have  gathered  thy  Children  together  and  ye  would 
"  not :"  Which  Obfervation  alone  isfufficient  todeftroy  the  Argument  founded 
*'  on  this  Text  in  Favour  of  free  Will. 

*'  Obferve,  2.  That  the  Gathering  here  fpoken  of  doth  not  defign  a  gather- 
*'  ing  of  the  Jews  to  Chrift  internally  by  the  Spirit  and  Grace  of  God  ;  but  a 
♦*  gathering  of  them  to  him  externally  by  and  under  the  Miniftry  of  the  Word, 
•'  to  hear  him  preach,  fo  as  that  they  might  be  brought  to  a  Conviction  of  and 
*'  give  an  Aflent  unto  him  as  the  Mejfiah  ;  which,  tho*  it  might  have  fallen. 
•*  fhort  of  faving  Faith  in  him,  would  have  been  fufficient  to  have*  prefeived 
*•  them  from  ^he  temp-^ra!  Ruin  threatned  to  their  City  and  Temple  in  the 
*'  followins;  Verfe,  Behold  your  Houfe  is  left  unto  you  defolate  ;  which  Preferva- 
*'  tlon  is  fign'fied  by  the  Hens  gathering  her  Chickens  under  her  Wings,  (and 
♦<  fo  have  fhehered  them  from  the  Roman  Eagle)  which  fhews  thit  the  Text 
*'  has  no  Concern  with  the  Controverfy  about  the  Manner  of  the  Operation  of 

God's 


Of  PREDESTirfATiON  and,  Election.  165 

«  God's  Grace  in  Converfion  ;  for  all  thofe  whom  Chrift  woulcT  gather  in  thh 
'  Senje^  were  gathered  notwithftanding  all  the  Oppofition  made  by  the  Rulers 
«  ot  the  People. 

««  3.  Obferve,  That  the  Will  of  Chrift  to  gather  thefe  Perfons  is  not  to  be 
underftood  of  his  divine  Will,  or  his  Will  as  God;  "  for  who  hath  refifted 
his  Will  ?"  This  cannot  be  hindred  nor  made  void  ;  he  hath  done  zvhatfoever 
he pleafed :  But  of  his  human  Will,  or  of  his  Will  as  Man^  which  tho'  not 
contrary  to  the  divine  Will  but  fubordinate  to  it,  yet  not  always  the  fame 
with  it,  nor  always  fulfilled.  Ke  fpeaks  here  as  a  A4an  and  Minifter  of  the 
Circumcifion,  and  exprefles  a  human  AfFe£lion  for  the  Inhabitants  oi  Jeru- 
faletn^  and  an  afFcdlionate  Wifli  or  Will  for  their  temporal  Good  ;  IiiflanccS 
of  which  human  Affections  may  be  obfcrved  in  Mark  10.  2r.  Luk.  ig.  41. 
and  22.  44.  Befides*  this  Will  of  gathering  the  Jcius  to  him  was  in  him 
and  exprefl'ed  by  him  at  certain  ("everal  Times  by  Intervals,  and  therefore  he 
fays,  "  How  often  would  1  have  gathered,"  i^c.  Whereas  the  divine  Will 
is  one  continued  invariable  unchangeable  Will,  is  always  the  fame,  and  never 
begins  or  ceafes  to  be  ;  and  to  which  fuch  an  Expreflion  as  this  is  inapplica- 
ble :  And  therefore  this  Paflage  of  Scripture  dt)es  not  contradi6i;  the  abfolute 
and  fovereign  Will  of  God  in  the  diftinguifhing  A(Sls  of  it  refpe6ling  Election 
and  Reprobation. 

"  Obferve  4.  The  Perfons  whom  Chrifl;  would  have  gathered  are  not  re- 
prefcnted  as  being  unwilling  to  be  gathered,  but  their  Rulers  were  not  willinnr 
that  they  fhould  ;  the  Oppofition  and  Refiftance  to  the  Will  of  Chrift  were 
not  made  by  the  People  but  by  their  Governours ;  the  common  People  feem'd 
inclin'd  to  attend  the  Miniftry  of  Chrift,  as  appears  from  the  vaft  Crowds  of 
People  which  at  different  Times  and  Places  followed  him  j  but  the  chief 
Priefts  and  Rulers  did  all  they  could  to  hinder  the  Collation  of  them  unto 
him  and  their  Belief  in  him  as  the  Mejfiah^  by  traducing  his  Charadler,  Mira- 
cles and  Dodlrines,  and  by  pafling  an  Adl  that  whofoever  confeflcd  him  fhould 
be  put  out  of  the  Synagogue  ;  fo  that  the  obvious  meaning  of  the  Text  is  the 
fame  with  that  Ver.  13.  where  our  Lord  fays,  "  Wo  unto  you  Scribes  and 
Pharifees  Hypocrites,  for  ye  (hut  the  Kingdom  of  Heaven  againft  Men  :  For 
ye  neither  go  in  your  felves,  neither  fufter  ye  them  that  are  entring  to  go  in  ;'* 
and  confequently  is  no  Proof  of  Men's  refifting  the  Operations  of  the  Spirit 
and  Grace  of  God,  but  of  Obftru(5lions  and  Difcouragements  thrown  in  the 
Way  of  Attendance  on  the  external  Miniftry  of  the  Word, 

"  Obferve  5.  That  in  order  to  fet  afide  and  overthrow  the  Do£l:rine  of 
Eleftion  and  Reprobation  and  particular  Redemption,  it  fhould  be  proved 
that  Chrift  as  God  would  have  gathered,  not  Jerufalem  and  the  Inhabitants 
thereof  only,  but  all  Mankind^  even  fuch  as  are  not  eventually  faved,  and  that 
in  a  fpiritual  faving  Way  and  Manner  to  himfelf ;  of  which  there  is  not  the 
leaft  Intimation  in  this  Text.    And  in  order  to  eftablifli  the  Refiftibility  of 

«*  God's 


j66  Of  Predestination  and  Election. 

*'  God's  Grace  by  the  perverfe  Will  of  Man,  fo  as  to  become  of  no  EfFe£t,  it 

*»  fhould  be  proved  that  Chrift  would  have  favingly  converted  thefc  Perfonsand 

^'  they  would  not  be  converted,  and  that  he  bertowed   the  fame  Grace  upon 

**  them  he  beftows  on  others  who  are  favingly  converted  ;  vi-hereas  the  Sum  of 

»'  this  Paffage  lies  in  thefe  few  Words,  That  Chrift  as  Man  out  of  a  compaffi- 

**  onate  Regard  for  the  People  of  the  Jews  to  whom  he  was  fent,  would  have 

**  gathered  them  together  under  his  Miniftry,   and  have  inftruded  them  in  the 

*'  Knowledge  of  himfelf  as  the  MeJJiah  \   which  if  they  had  only  notionally  re- 

*'  ceived  would  have  fecured  them,  as  Chickens  under  the  Hen,  from  impend- 

*'  ing  Judi  nfiints,  which  afterwards  fell  upon  them  ;  but  their  Governours  and 

»«  not  they  would  not^  that  is,  would   not  fuffer  them  to  be  gathered  together  in 

*♦  fuch  a  Manner,  and  hindred  all  they  could   their  giving  any  Credit  to  him  as 

**  the  Mejfiah  \   tho'  it  had  been  faid  and  they  would  not,  it  would  only  have  been 

»«  a  moft  fad  Inftance  of  ihe  Pcrverfenefs  of  the  WiM  of  Man,  which  often  op- 

*♦  pofes  his  temporal  as  well  as  his  fpiritual  Good." 

CHAP.     VIII. 

I  Shall  in  the  next  Place,  by  divine  AfTiftance,  proceed  to  the  Confideration 
of  that  other  Text,  wherewith  a  mighty  Flourifh  is  made  vjhen  prejfcd  inta 
the  y^rw/ma«  Service  ;  Ezek.  33.  ir.  *'  Say  unto  them,  As  I  live  faith 
the  Lord  God,  I  have  no  Pleafure  in  the  Death  of  the  Wicked,  but  that  the 
Wicked  turn  from  his  VVay  and  live  :  Turn  ye,  turn  ye  from  your  evil  Ways, 
for  why  will  yon  die,  O  Houfe  of  IJraelV^ 

I.  I  (hall  here  obferve.  That  whatever  Interpretation  we  put  upon  thefe 
Words,  it  mufl  be  fuch  as  well  comports  with  the  Sincerity  and  Truth  of  God, 
that  whatever  God  hereby  intended  he  was  real  in  it. 

Obferve  2.  That  the  Death  fpoken  of  both  in  this  and  the  i8th  Chapter, 
where  the  like  Words  are  ufed,  appears  to  have  been  a  Death  which  denotes 
great  temporal  Afflidlions  by  Captivity  and  the  Sword,  as  what  the  Houfe  oi  Ifratl 
groaned  under  and  complained  of,  as  willappear  by  a  due  Confultation  of  Chap. 
18.  and  Chap.  33.  from  Ver.  21.  to  30.  which  they  brought  on  themfelves 
by  their  own  Sins,  and  not  the  Sins  of  their  Parents,  as  they  had  unyiijily  com- 
plained, faying.  Chap.  18.  2.  '*  That  their  Fathers  had  eaten  fowre  Grapes 
and  the  Childrens  Teeth  were  kx  on  Edge  5  and  that  therefore  the  Ways  of  the 
Lord  were  not  equal :"  Wherefore  the  Lord  expoflulates  the  Cafe  with  them, 
defending  the  Equity  of  his  Providence  in  bringing  tbofe  Calamities  upon  therr>, 
Ihewing  that  it  was  not  grateful  unto  him,  as  tho'  he  therein  delighted  and  took 
Pleafuie.  Which  taking  Pleafure  is  not  to  be  taken  fimply  and  ahfoktely  with 
Refped  to  all  Perfons  affli<5led  by  hlna  5  for  he  delights  or  takes  Pleafure  m  the 
Exercife  of  Judgment  and  Righteonfmfs  as  well  as  Mercy^  as  the  Prophet  fhewsj 


Of  Predestination  and  Election.  iSy 

Jer.  g.  24.  <'  Thus  faith  the  Lord,  Let  not  the  wife  Man  glory  in  hisWjfdom, 
neither  let  the  mighty  Man  glory  in  his  Might,  let  not  ibe  rich  Man  glory  in 
his  Riches,  but  let  him  that  glorieth  glory  in  this,  that  he  underftandeth  and 
knoweth  me,  that  I  am  the  Lord  which  exercile  Loving-kindnefs,  Judgment 
and  Righteoufnefs  in  the  Earth  ;  for  in  thefe  Things  (mark)  m  thefe  Things 
(one  as  well  as  the  other)  I  delight,  faith  the  Lord." 

Hence  again,  the  Lord  is  faid  to  *'  laugh  at  the  Calamity  of  the  Wicked^ 
and  to  7nock  when  their  Fear  cometh  even  as  a  Defalation,  and  their  Deftrudion 
as  a  Whirlwind,"  Prov.  i.  26.  Therefore  I  fay,  God's  not  delighting  or  not 
taking  Pleafure  in  the  Death  of  the  Wicked,  is  not  to  I>e  taken //^i/'/y  and  abjo- 
lutely,  but  comparatively^  as  when  the  Lord  fays,  "  I  will  have  Mercy  and  not 
Sacrifice  ;"  that  u,  *'  I  delight  in  Mercy  rather  than  Sacrifice  :"  So  here,  "  I 
have  no  Pleafure  in  the  Death  of  him  that  dieth."  in  his  Affliction,  Calamities, 
Captivities  and  the  like  ;  "  but  r^/^^r  that  he  repent,  and  reform,  and  five  ia 
his  own  Land  ;  wherefore  turn  ye  from  your  evil  Ways,  for  why  will  you  die, 
O  Houfe  of  IfraelP  "  Now  by 'thus  marking  well  theOccafion  and  plain  Scope 
of  thefe  Words,  alfo  to  whom  they  were  in  a  particular  Manner  fpoken.  Dr. 
IVhithy^  long  Defcant  upon  the  Words  vanifheth.  However,  ftill  for  Argument's 
Sake,  fuppofing  that  by  dying  here  is  meant  eternal  Deaths  we  can  well  enough 
reconcile  the  Words  with  the  Sincerity  of  God  :  At  the  moft  thefe  Words  of 
his,  in  not  taking  Pleafure  in  the  Death  of  the  Wicked,  cannot  be  undeifiood 
ftmply  znd  abfolutcly^  hui  comparatively^  as  before  flicwn,  the  Words  do  properly 
denote,  that  God  doth  not  delight  in  the  Death  of  (he  Wicked,  as  it  is  the  De- 
JlruSiion  of  his  Creature^  and  as  it  makes  him  miferahle  ;  and  that  converting^ 
W ork  \s  \\\s,  plea furahle  Work,  juft  as  in  an  oppofite  Senfe  his  executing  his 
Judgments  is  called  his  flrange  Work,  Ifa.  28.  21.  As  a  juft  and  righteous 
Judge  may  be  faid  not  to  will  the  Death  of  thofe  MalefaiSlors  and  Criminals, 
whom  yet  he  juftly  condemns,  as  one  that  delights  in  executing  Juftice  and 
Equity. 

Hence  then.  Is  it  faid  that  God  delights  not  in  the  Death  of  the  Wicked, 
but  rather  that  he  turn  and  live  ?  Is  it  obje61ed  to  us,  that  he  delights  in  the 
Exercife  of  Mercy^  and  that  he  is  [incere  in  fo  faying  :  Why  it  is  no  lefs  truly 
faid  that  he  laughs  at  the  Deftrudion  of  the  Wicked,  and  that  he  delights  in  the 
Exercife  of  Righteoufnefs  and  "Judgment.  And  pray,  is  he  not  as  much  fincere  in 
faying  this  as  the  other  ?  Yea,  doth  not  St.  Paul  zs  well  fay  that  "  we  {viz. 
the  Minifters  of  the  Gofpel)  are  unto  God  a  fweet  Savour  of  Chrift  in  them  that 
peri/h^  as  well  as  in  them  that  are /7W  r*  To  the  one  we  are  the  Savour  of 
Death  unto  Death,  and  to  the  other  of  Life  ui>to  Life,"  26V.  2.  15,  16. 
Which  Tilings,  how  awful  foever,  }-ct  are  Scripture-lVuths  :  Fur  from  hence 
it  is  evident,  that  the  Death  of  the  Wicked  is  unto  God  a  fweet  Savour,  tho* 
not  as  it  is  the  Deflruflion  of  his  Creatures,  yet  as  the  Sentence  is  the  Execu- 
tion of  his  Jujlice^  which  doth  triumph  in  their  juft  Damnation  ;  while  on  the 
other  Hand  his  Mercy  triumphs  in  the  Salvation  of  the  FefJ'eh  of  Honour  afore 
prepared  unto  Glory. 

Z  From 


3^8  Of  Predestination  and  Election. 

From  all  which  it  is  evident  that  the  Text  under  Confideration  in  Exek.  18. 
doth  not  {hew  that  it  is  abfolntely  his  Will  and  Pleafure  that  every  individual 
Man  ftiould  be  a^ualfy  conyened  and  faved.  For  if  fo,  what  fhould  hinder  the 
efte<Sling  of  it  ?  But  that  he  takes  Pleafure  raih^r  \n  fuch  Work  than  in  his 
ftrange  Work  ;  and  that  the  adual  Converfion  and  Salvation  of  thofe  who  are 
in  Facl;  converted  from  their  Wickednefs  and  faved,  is  what  he  delights  and 
takes  Pleajure  in. 

Hence  is  it  faid,  <<  As  I  live,  faith  the  Lord,  (by  Way  of  an  Oath)  I  take 
no  Pleafure  in  the  Death  of  him  that  dieth,  but  rather  that  he  turn  and  live  ?  " 
Why,  therefore  doth  he  confirm  his  Promifei  with  an  Oath  to  the  Heirs  of 
Pfomile  and  Salvation,  becaufe  he  is  more  abundantly  willing  for  their  Encou- 
ragement and  Confolation  to  fhew  or  make  known  unto  them  the  Immutability 
of  his  Couniel  concerning  them  and  their  Salvation,  as  you  have  it,  Heb,  6. 
16,  17,  18.  "  P'or  Men  verily  fwear  by  the  greater,  and  an  Oath  for  Con- 
firmation is  unto  them  an  End  of  all  Strife  j  wherein  God  willing  more  abun- 
dantly to  fliew  unto  the  Heirs  of  Promife  the  Immutability  of  his  Counfcl,  con- 
firmed it  by  an  Oath,  that  by  two  immutable  Things  in  which  it  is  impoflible 
for  God  to  lye,  we  might  have  ftrong  Confolation  who  have  fled  for  Refuge  to 
lay  hold  of  the  Hope  fet  before  us,  which  Hope  we  have  as  an  Anchor  of  the 
Soul  both  fure  and  ftedfaft,  entring  into  that  v/ithin  the  Vail,  whither  the  Fore- 
runner is  for  us  entred,  even  Jefus,  who  is  an  High-Priefi  for  ever  after  the 
Order  of  Melchifedeckr 

Hence  then,  do  our  Opponents  endeavour  to  confirm  and  faften  their  Charge 
onus,  which  thev  bring  againit  us  of  our  making  out  God  to  he  infincere,  by 
their  telling  of  us  that  God  declares  even  with  an  Oath,  that  he  delights  not  in 
the  Death  of  the  Wicked,  ^V  ?  I  fay.  Do  they  do  this  ?  And  may  I  not  up- 
on much  better  Grounds  lay  the  very  fame  Charge  at  their  Door, by  teliing  them 
that  God  here  v;ith  an  Oath  declares  the  fafe  and  comfortable  Standing  of  the 
Saints  in  Chrift  Jcfus  their  glorious  High-Prieft  and  Forerunner  j  and  that  they 
neverthelefs  do  maintain,  that  thefe  very  Saints,  thefe  Heirs  of  Promife  and  Sal- 
vation, are  liable  never  to  follow  their  glorious  Forerunner  into  Heaven,  but  to 
fall  away  finally  and  perifh  eternally  ;  yea,  that  many  do  zS.\iz]\y  perifh  whom 
God  vno^f.ncerely  wifhed  and  willed  to  be  converted  and  faved  ;  that  many  of 
thofe  whom  God  fo  loved  as  to  give  his  only  begotten  Son  to  die  for,  atone, 
reconc'le  and  five  from  their  Sins,  do  notwithflanding  sil  ih.s  a^ually per ijj)  h\ 
their  Sins  ;  that  the  Heirs  and  Favourites  of  Heaven,  Heirs  of  God  himlelf, 
and  joint  Heirs  with  Chrift,  are  liable  to  become  Heirs  of  Hell  and  Damnation, 
notwithftanding  the  Oath  by  v/hich  God  has  confirmed  Salvation  to  them  ;  that 
Chrifl'sSheep  5c  littleOnes  rnay^zv\6.  that  yi?//^  of  them  rt/J  actually  penfh,notwith- 
ftanding  that  Chriil  has  moft  plainly  and  pofitivcly  faid  "  that  he  will  give  unto 
them  eternal  Life,  and  that  none  of  them  fhall  perifli  ;"  and  again,  "  it  is77ot 
the  IP'ili  o{  my  heavenly  Father  that  one  oi  thefe  little  Ones  fhall  perifli  j"  and 
**  that  lie  will  come  again  and  receive  them  unto  himi'eJf,  that  where  he  is 

there 


Of  Predestination  and  Election.  169 

there  they  fiiall  be  alfo,  even  in  the  Manlions  of  Glory,  whither  as  their  Fore- 
runner he  is  gone  to  prepare  a  Place,"  may  we  not  hence  fairly  retort  upon 
our  ver'^  merciful  Opponents,  faying,  Where  then  is  the  Mercy,  Sincerity  and 
Faithfulnefs  of  God  ?  And  oi  what  Ufe  is  his  Oath  of  Confirmation  P  And 
wkat  becomes  of  the  abundant  Confolation  founded  thereupon  to  the  Heirs  of 
Promife  ?  Thus  while  ihey  bear  us  in  Hand  with  the  Oath  of  God  in  the  Old 
Tejiament^  as  an  A.rgument  oi  his  Sincerity,  they  do  invalidate  his  Oath  in  the 
ISlew  Te/iament^  to  the  marrino;  both  of  his  Sincerity  and  Immutability^  while  they 
cry  up  his  hearty  ^''llling^.efs  to  fave  all  Men,  under  a  Pretence  of  exalting 
divine  Mercy,  do  even  mar  i.nd  diminifh  the  fame  by  maintaining  x\\zx  God  has 
made  no  pofitive  or  abfor,:t  Purpofes  to  fave  any  one  Man  ;  v*'hence  all  Men, 
yea,  even  his  own  dear  Children,  the  Heirs  of  Promife  and  Salvation,  are  left 
liable  to  pe'^ilh,  yea,  thzt  fame  of  them  do  and  /hall. 

Hence  then, while  they  pretend  to  (et  forth  God  as  a  very  merciful  Father, they 
make  him   to  be  juft  like  the   unnatural  Mother  that  cafts  ofF  all  natural  Af- 
feSiion  and  tender  Cojnpajfon  to  the  very  Children  of  her  Bowels  and  Sons  of  her 
W^mb,  rendringGod  hable  to  f/;^«^^,and  hisPromife,Oath  &  immutable  Coun- 
fel  concerning  their  Salvation  to  come  to  nought :  So  that  what  was  defigned  for 
their  abundant  Confolation,  which  God   was  abundantly  willing  to  fhew  thera 
as  Heirs  of  Promife,   iffues  in  an  overwhelming  Sorrow  and  Defolation,  con- 
trarv  to  the  mnft  fweet  Anfwer  their  heavenly  Father  gives  them,  faying,  "  Can 
a  WomJnforgtt  her  fucking  Child,  that  fhe  fhould  not  have  Comp^ifion  on 
the  Son  of  her  Womb  ;  yea,  they  may  forget,  yet  I  will  not  forget  thee.     Be- 
hold I  have  engraven  thee  upon  the  Palms  of  my  Hands,   thy  VValls  are  con- 
tinually before  me,"  Ifa.  49.   15,   16.     Compared  with  Pfal.  103.   11,    12, 
13,    14.  "  As  high  as  the  Pleavens  are  above  the  Earth,  fo  great  is  his  Mercy 
towards  them  that  fear  him  :  As  far  as  the  Eaft  is  from  the  Weft,  fo  far  doth 
he  remove  their  Tranfgreilions  from  them  :  Like  as  a  Father  (a  merciful  Father) 
pitieth  his  Children,  even  fo  theLord  pitieth  them  that  fear  him  ;   for  he  knowetii 
their  Frames,  he  remembreth  that  they  are  but  Dufi; :    As  for  Alan   (indeed) 
-bis  Days  are  but  as  Grafs,  as  the  Flower  of  the  Field  fo  he  fluurifheth,  for  the 
Wind  pafleth  over  it  and  it  is  gone,  and  the  Place  thereof  (hall  know  it  no 
.more."     This  ih  the  Cafe  of  mutable  and  mortal  Man.    But  (obferve)  the  Mercy 
of  the  Lord  is  not  thus  fleeting  and  variable,   for  it  is  from  Everlafting  and  tmto 
Everldfting  upon  them  that  fear  him."     His  Mercy  towards  his  Children,  his 
chofen  Sons,  is  from  Everlafting,  therefore  in  Time  do  they  come  to  love  and 
fear  him,  as  it  is  faid,   fer.   31.   3.    *'  I  have  loved  thee  v/ith   an  everlafling 
Xove,  therefore  with  Loving-kindnefs  have  I  drawn  thee."     It  is  alfo  unto  Ever- 
laffing  upon  them.     Hence  the  Promife  of  the  new  Covenant  runs  towards  them 
thus,  "  They  Jhall  be  my  People  and  I  ivill  be  their  God,  and  I  will  give  them 
one  Heart  an  J  one  Way,  that  they  may  fear  me  for  ever,  for  the  Good  of  them 
and  their  Children  after  them  ;  and  I  will  make  an  everlafting  Covenant  with 
th'-m,  that  I  will  not  turn  away  from  them  to  do  them  Good  ;  but  1  will  put 
m^Fear  into  lheirHearts,that  they  fh; '1  not  depart  from  me,"  7ir.32.38,3g.40. 

Z  2  Which 


170       0/ Predestination  4»<i  Election. 

Which  alfo  is  confirmed  to  all  God's  Children  in  the  Nevv-Teftament,  Heb. 
JO.  14,  15,  16,  17,  18.  Which  I  mention  to  prevent  that  filly  Evafion  of  the 
Jrmimans,  viz.  That  thefe  Words  in  Jeremiah  relate  only  to  the  Converfion 
oi»  the  Jeivs  in  the  latter  Day  :  Of  which  more  in  proper  Place.  So  that  all 
their  Talk  about  God's  not  being  luilling  that  any  one  fhould  perifli,  but  that  every 
one  in  particular  {hould  come  to  Repentance  and  be  faved,  amounts  to  no  more 
than  a  Heap  o'i  ineffeSfual  Wifhes,  reprefenting  God  ■i.^fincerely  wifhing,  zvillingy 
and  intending  what  he  hath  not  nor  will  ever  effeSl ;  yea,  as  what  he  perfectly 
Anoius  fliall  never  come  to  pafs. 

Thefe  are  fome  of  the  Jrminians  curious  Methods  of  fccuring  the  divine  Mercy 
and  Sincerity^  while  with  open  Mouth  they  cry  out  upon  their  Opponents  as  Ble^ 
mijhefs  of  thofe  divine  Perfe6lions.  Either  all  Men  in  general  and  in  particular 
fhall  be  ailually  converted  and  faved,  or  they  fhall  not  ;  if  they  fhall,  it  is  a  Sign 
that  God  in  good  Earneft  intended  it  ;  if  they  Ihall  not,  it  is  a  Sign  he  never  did 
intend  it.  Therefore  to  fay  that  God  heartily  and  fincerely  intended  the  Salva- 
tion of  all  M.en,  feeing  all  Men  are  not  faved,  is  (to  fay  no  worfe)  but  10  plead 
foolijhly  ioiGod  ;   reprefenting  that  alvvifeBeing  as  adiing  ai  abfurdly  as  they  argue. 

Again,  (as  Dr.  Edwards  well  obferves)  "  Either  God  only  and  barely  requires 
*'  all  Men  to  repent,  turn  and  live  ;  or  elfe  he  intends  to  work  thefe  Works 
*'  and  Graces  in  them  ;"  as  the  Prophet  fays,  "  I'hou  haft  wrought  all  our 
Works  in  us,"  Ifa.  26.  12.  Or,  as  St. /'aa/ fays,  "  It  is  God  that  worketh 
in  us  both  to  will  and  to  do  of  his  good  Pleafure,"  Phil.  2.  13.  "if  the  fir  ft 
*'  of  thefe  only,  then  the  Confequence  is,  that  the  Converfion  and  Salvation  of 
*'  all  Men  is  not  intended  ;  and  yet  here  is  a  Pretence  of  his  willing  and  in- 
*'  tending  of  it  ;  if  the  latter^  then  God  will  moft  certainly  and  efi-edlually  work 
"  in  them  both  to  will  and  to  do,  to  repent,  turn  and  live  :  For  what  h^  really 
<<  and  ^^/r^r^/y  intends  (being  almighty)  muft  needs  be  efFeded  ;  for  who  can 
*'  refift  this  his  Intention  and  Will,  who  is  not  fubjed  to  Change  ?" 

Now  let  every  impartial  Rczdcr  judge  how  unworthy  of  the  alwifeand  im-  ' 
mutable  Jehovah  it  doth  found  to  fay,  that  he  indeed  hath  imde  no  pofitive  and 
abfolute  Decrees  and  Purpofes  about  the  Converfion  and  Salvation  oi any  one  Man, 
yet  at  the  fame  Time  he  has  moil:  fincerely  willed  and  intended  the  Converfion 
and  Salvation  oi every  Man  ;  that  this  he  wifiies  moft  heartily^  altho'  at  the  fame 
Time  he  moft  perfedtly  knows  his  Wiihes  herein  fliall  never  be  anfvvered.  How 
auhundly  doth  it  found  to  f  y,  that  God  indeed  from  Eternity  perfe»Rly  fore- 
knew that  every  individual  Perfpn  would  never  iji  Fa6>  come  to  Repentance, 
Converfion  and  Salvation,  but  that  many  of  them  in  the  Event  would  periflli  in 
their  Sins  ;  neverthelefs  he  made  this  conditional  Decree,  that  if  they  would  all 
repent,  and  believe,  and  turn  unto  him  they  ftiould  all  be  faved  everlaftingly  ? 
That  is.  He  wiftieth  moji  heartily  and  defireth  moji  ardently,  yet  at  the  fame 
Time  is  fo  indifferent  about  the  Matter,  that  he  has  taken  no  infallible  Meafure 
for  the  fecuring  of  Grace  and  Glory  to  any  j  yea,  that  hence  his  own  dear  Chil- 
dren 


Of  Predestination  and  Election.  171 

dren  may  fall  away  finally  and  perifh  eternally  ;  that  God  may  ivlll  the  Salva- 
tion oi  7i  Mm  To-day,  as  an  Obje^  oi  his  dearcfl:  Love,  yet  iv Hi  to  c/amn  hun 
To-morrovj  for  his  Sins,  as  a  SuijeJf  of  his  fVrath  and  Indignation  ? 

Thus,  look  which  Way  you  will,  you  may  fee  Into  what  a  A4azeo^t\\t  grofTefi: 
Abfurdiiies  our  Opponents  run  when  they  follow  their  ovjn  wandring  Dviann 
and  Fancies  in  pleading  up  for  the  divine  Mercy  and  Sincerity  :  Are  thefe  the 
Men  of  Thought  and  ReJieSiion  ?  The  mighty  Pleaders  for  a  rational  Scheme  of 
Divinity  ?  Which  after  all,  being  well  fifted  and  narrowly  looked  into,  amounts 
not  to  the  Appellation  of  common  Senje.  Surely  Arminianifm  being  weighed  iu 
the  Ballance,  not  only  of  the  SancSluary,  but  even  oi  found  Reafon,  and  the  very 
natural  Ideas  we  have  of  a  Being  abfolutely  and  infinitely  perlc6l  and  glorious^ 
is  found  wanting,  yea,  lighter  than  Vanity. 

But  now  on  the  other  Hand,  how  evident  is  it  that  no  fuch  Inconfiftencies 
and  Abfurdities,  but  rather  a  fweet  Harmony  doth  attend  the  Docflrine  of  God's 
abiblute  Decrees,  and  particular  eternal  ElecSlion  of  fome  in  Chrifl  their  Head 
unto  Salvation  the  End,  and  unto  San6lification,  Faith  and  Repentance  as  the 
Means  to  efFedt  the  End  ;  for  hereby  we  reprefent  the  alwife  and  immutable 
God  as  laying  out  a  Scheme  every  Way  zuorthy  of  himfclf,  who  worketh  all 
Things  after  the  Counfel  of  his  own  VVill,  as  really  intending  the  aSfual  Conver- 
fion  and  Salvation  of  his  Chofen,  and  as  effecting  his  Intentions  to  a  Tittle  infalli' 
bib;  v<*)o  as  he  hath  all  Obftrudions  under  his  Controul,  whereof  from  Eternity 
he  had  a  moft  perfect  Knowledge,  fo  he  either  removes  them  out  of  the  Way, 
or  elfe  infinite  Wifdom  over- rules  them  fo  as  that  they  become /«^/^/"y/W  to 
his  Tjio/l  gracious  alwife  and  i?nmutable  Intentions  and  Purpofes.  Moreover,  as 
it  is  his  Will  to  efFe6l  his  Ele«Sl's  Converfion  and  Salvation  ordinarily  by  theUfe 
of  Means,  fuch  as  his  Word,  confifting  of  Exhortations,  In(lru£lions,Warnings> 
Admonitions,Expo{tulations,pathetickWifhes&Derires,withhisExpreiIions  of  his 
delighting  in  their  Converfion  and  Salvation,  (o  thefe  being  fuited  to  their  rational 
Natures,  are  made  ef^'edual  to  the  End  dcfigned  by  the  powerful  and  fweet  Ope- 
rations of  his  moft  holy  Spirit.  So  that  not  only  are  the  Eledl  faved  in  a  Way 
agreable  to  their  rational  Natures,  but  alio  (o  as  that  all  the  divine  Perfe<5lions 
do  fl:iine  forth  in  a  moji  harmonious  and  refplendent  Manner  j  particularly  the 
Riches  of  his  fuvereign  Grace  in  choofing  them  out  of  the  corrupt  Mafs  before 
others,  by  Nature  as  good  as  they,  being  under  the  fame  Condemnation  with 
them  as  Children  of  Wrath,  fetting  them  apart  as  Vefi'els  of  Mercy  and  Honour, 
willing  to  make  known  unto  them  accordingly  the  Riches  of  his  Glory,  I  dyy 
the  Riches  of  his  Glory,  alfo  his  unfpotted  Truth  and  JuJJice,  his  untainted  Purity 
as  well  as  the  Riches  of  his  Goodnefs  in  the  Gift  of  his  Son  unto  them,  to  under- 
take for  them  as  tlieir  Surety  and  Redeemer,  to  pay  their  Debts  to  the  full  Sa- 
tisfadtion  both  of  Law  and  Judice,  to  purchafe  for  them  and  fecure  unto  them 
both  Grace  and  Glory.  Moreover,  his  marvellous  Wifdom  in  laying  out  fuch  a 
Scheme  of  Salvation,  wherein  his  injured  Perfedlions  fhould  be  glorified,  all 
Obltrudions  made  fubjeil  unto  his  divine  Controul,  and  iViti  to  become  fuhfer^ 

vient 


172  Of  Predestination  and  Election 

vient  to  the  great  End  ;  {o  that  it  was  not  liable  to  mifcarry  ;  his  Immutability 
and  Power  in  ih^ Jlecidy  Execution  of  thefe  his  Counfels  ;  his  TraZ/^and  Sincerity 
fecured  and  honoured,    in  that  what  he  wifhes  and  wills  to   be  done  and  efftSfed  is 
accordingly  tffe^'1  eel  and  perfor?ned  to  a  Tittle.      For  as  he  is  faid  to  be  willing,   fo 
he  certainly  will  make  known  unto  his  Chofen  the  Riches  of  his  Glorv,as  VeileJs 
of  Mercy  which  he  had  afore  prepared  unto  Glory,   they  fhall  all  be  fandtified 
hy  his  Grace,  and  kept  by  his  Power  through  Faith  unto  Salvatitni,  ready  to  be 
revealed,  as  indeed  It  will  be  in  the  laft  Tune  or  Day  of  Chrift's   fecond  Ap- 
pearance, when  he  will  prefent  them  to   the  Father,  faying,  "  Lo  I  here  am  I 
.  and  the  Children  v/hicb  thou  haft  given  me,"  to  zuit,  as  my  Charge,  to  redeem, 
faniSiify  and  fave,  as  you  have  it.   Job.    17.   2.   "  As  thou  haft  given  him  Power 
over  all  Flefh,  that  he  fhould  give  eternal  Life   to  as  many   as   thou  haft  givea 
him."      Whence  I  fairly  conclude,   that  when  St.  Peter  fays,  2  Pet.  3.  9,   that 
"   God  is  not  flack  concerning  his  Promife  as  fome  Men  count  Slacknefs,   but 
is  Long-fufrering  to  us-ward,  not  willing  that  any  fhould  perifh,  but  that  all 
Ihoald  come  to  Repentance,"  and  fo  to  balvation  ;  that  by  the  Terms  [«j]  [a/ij 
and  [«»;']  cannot  be  meant  every  Individual  of  fallen  Mankind,  but  only  of  the 
Eledt  in  Chrift,  ail  thofe  given  to  him  that  he  might  give  eternal  Life  unto, 
and  accordingly  that  Grace  whereby  they  fhall  be  brought  to  Faith  and  Repen- 
tance, as  a  Means  to  fit  them  for  it.      ff'hich  Interpretation  can  alone  fecure  the 
Wifdom,  Immutability  and  Sincerity  of  God.     Befides  this  Interpretation  of  the 
Text  will  /I ill  appear  the   more  evident  by  confidering  the  Occafion  and  proper 
Scope  of  the  Words,  which  all  muft  allow  to  be  a  juft  Method  of  Interpretation. 
The  Cafe  then  appears  to  be  this  ;  The  Apoftle  having  exhorted  thofe  Ele6f  of 
God  fcattered  abroad  in  thofe  Days  of  Perfecution,  to  whom  he  wrote,toabcund 
and  increafe  in  Holinefs  with  Diligence,   and  to  continue  ftedfaft  in  the  Faith, 
he  takes  Occafion  to  tell  them  of  what  tnifchievous  falfe  Teachers  were  abroad, 
and  how  many  unfound  Profeflbrs  would  be  feduced  by  them,   *'  turning  with 
the  Dog  to  his  own  Vomit  again,  and  with  the  Sow  that  was  wafhed  (not  in- 
ternally changed  obferve)  to  her  wallowing  in  the  Mire,"  as  in  Chap,  2.  comes 
in  this  third  Chapter  to  ftir  up  their  Minds  by  Way  of  further  Remembrance.,  in 
order  for  their  further  Eftablifhment  in  the  Faith,  particularly  the  Faith  and  im- 
portant Doctrine  of  Chrift's  fecond  perfonal  Appearance  to  Judgment  at  the 
laft  Day,  when  he  will  come  in  order  to  compleat  the  Salvation  of  his  Church 
and  Chofen,  for  whom  he,  as  the  EfFe6ls  of  his  rich  Love,  gave  himfelf ,   that 
he  might  fandlify  and  prefent  unto  himfelf  a  glorious  Church  \A'ithout  Spot  and 
Biemifh,  alfo  when  he  will  judge  the  World  in  Righteoulnefs,  and  pour  cut  the 
Vials  of  his  Wrath  upon  the  Wicked,  particularly  on  fcoiKng  Reprobates,  v/hom 
he  proceeds  to  fhew  would,  as  fome  already  had,  appear  in  the  laft  Davs,  which 
includes  the  whole  Time  from  our  Saviour's  Afcention  into  Heaven  to  his  De- 
fcent  thence  to  Judgment"  at  the  End   of  the  World.    See  i  Joh.  2.  18,  ig. 
Chap.  4.   I,  2,  3.     When  thofe  ungodly  fcoffing  ip}?naels  would  not  only  mock 
at  God's  Ifaacs^  but  alfo  deride  the  glorious  Doctrine  of  Chrift's  fecond  Ap- 
pearance, according  to  God's  Promife,  deridingly  faying,  as  in  Ver,  4.  "Where 
Is  the  Promife  of  his  CoiWing  ?     Forfince  the  Fathers  id\  afleepj  all  Things 
*^'"''*  continue 


Of  Predestination  and  Election-.  i^-^ 

continue  as  they  were  from  the  Beginning  of  the  Creation.     For  the  Confuta- 
tion of  which  ungodly  Infinuations  and  Conclufions  the  Apoftle  both  denies  and 
difproves  the  fame,  by  producing  an  Inftancc  of  a  Change  fmce  the  Beginning 
of  the  Creation,   and  that  too  a  very   remarkable  one,  viz.   the  mighty  over- 
whelming Deluge  by  which  God   overthrew   the  old  wicked  World,  in  which 
they  perifhed  ;  of  which, he  fays,thefeScofFers  were  willingly  ignorant,  as  inVer. 
5, 6. and  then  inVer.y.he  comes  to  {hew, that  as  fure  as  ever  the  old  wickedWcrld 
perifhed  by  Water,  (o  fure  the  wicked   World  at   the  laft  Day,   when   Chrift 
would  certainly  appear  to  Judgment  fliould  perifli  by  Fire  :  For,  fays  he,  "  the 
Heavens  and  the  Earth  which  now  arc,  by  the  fame  Word  are   kept  in   Store, 
referved  unto  Fireagainft  the  Day  of  Judgment  and  Pcrditionof  ungodly  Men." 
2dly.   Whereas  thefe  Scoffers  had  infinuated  that  a  long  Time  had  pafl  and  yet 
the  Promife  of  Chrilt's  Coming  remained  unfulfilled,  thence  inferring  that  it  ne- 
ver would  ;   the  Apoflle,  in  order  to  confute  the  fame,   proceeds  in  Ver.   8.   to 
fliew,  that  it  is  2,  fallacious  Way,  not  to  be  abided  by,  for  Men  to  meafureG^i'j 
Adlings  by  Alen's,  he  declaring  that  that  Time,  which  was  lung  in  the  Account 
of  mortal  A4an,  Creatures  of  Yeilerday,  was  not  fo  in  the  Account  of  the  eternal 
God,  with  whom  nothing  is  pafl  or  to  come,  but  always  prefent,   who  calleth 
thofe  Things  that  are  not  as  tho'  they  were,  Rom.  4.   17.    as   it  follows  Ver. 
8.   "  But  beloved,  be  not  ignorant  of  this  one  Thing,   (mark)   this  one  Things 
that  one  Day  is  with  the  Lord  as  a  thoufand  Tears,   and  a  thoufand  Years  as  one 
Day."      All  is  one  with  ihzt  glorious  Being  of  Eternity.     Whence,  Ver.   9.  he 
folidly  concludes,  "  that  God  is  not  flack  concerning  his  Promife  as  fome  Men, 
viz.   thefe  Scoffers  count  Slacknefs,  but  (fays  the  Apoflle  to  the  holy  Brethren) 
he  is  Long-fufFering  to  us-ward,   (mark)  to  us-ward,  namely.   Us  the  Family  of 
Gad's  Ele£i,  in  Contradiflindion  from  thofe  fcofHng  Reprobates,    and  thofe  other 
ungodly  Men  that  fhall  pcrifli  by  P'ire   and  go  into  Perdition,  not  willing  that 
any,   to  wit,   of  us  fhould  perifli,  but  that  all,  to  wit,  of  us  fhould  come  to  Re- 
pentance," and  fo  to  Salvation,  anfwcrable  to  God's  firfl  Defignation  of  his 
Elt£l  thereunto,  in  his  Decree  of  Eledion,   "who  from   the  Beginning  chofo 
them  unto  Salvation  thro'  Sanciification  of  the  Spirit  and  Belief  of  the  Truth." 
2  Tbef   2.13.     As  if  the  Apoflle  had  faid,   Howfoever  thefe  wicked  Scoffers  do 
deride  God's  long  Delays  in  the  Execution  of  his  Promife,  yet  he  will  certainly 
fulfil  it  in  his  own  due  Time,  waiting  with  Long-fufFering  for  the  Accomplifa- 
ment  of  the  whole  Number  of  his  Eledl  at  Chrift's  Coming  and  Kingdom,  not 
willing  that  any  of  them  fliould  perifh,  but  that  all  of  the??i  fliould  come  to  Re- 
pentance,  that  all  of  them,  to  a  Man,  fiiould  be  twice  born  and  brought  into 
Chrilf's  Sheepfold,  to  whom  Chrifl  faith,   "  he  will  give  eternal  Life,  and  that 
ihey  fliall  never  perifli,  it  not  being  the  Will  of  his  heavenly  Father  that  fo  much 
as  o«^  of  them  fhould  perifli,"  Job.    10.   27,   28.   Mat.    18.    14.     As  diefe  arc 
the  Objects  of  redeeming  Love,  whom  God  fo  loved  as  to  give  them  his  ^  nly 
begotten  Son,  that  they  believing  on  him  fliould  not  perifh  but  have  evcrLu^iiig  . 
Life.      Accordingly  our  blcfled  Saviour  fiiith,   *'  This  is  the  P^ather's  Will  'vliicli 
hath  fent  me,  that  of  all  which  he  hath  given  me  I  fhould  lofe  nothing,  (no,  not 
their  Dufl,  much  lefs  their  precious  Souls)  but  that  llhould  raile  it  up  ygain  a^ 

the 


1^4  ^f  Predestination  and  Election*. 

the  laft  Day  ;  and  this  is  the  Will  of  him  that  fent  me,  that  every  one  which 
feeth  the  Son  and  believeth  on  him  may  have  everla/ling  Life,  and  1  will  raife 
him  up  at  thelaft  Day.  "It  is  written  in  the  Prophets,  And  they  fhall  be  all 
taught  of  God,  (and  fo  brought  to  Repentance)  every  Man  therefore  that  hath 
Jieard  and  learned  of  the  Father  cometh  unto  me,"  Jch.  6.  39,  ^c.  But 
who  are  they  that  thus  learn  of  the  Father  and  come  to  Chrif^  ?  Whv  they  are 
thofe  given  Number  about  whom  Chrift's  Care  is  fo  much  concerned  that  none 
of  ^/^'^'OT  fhall  perifh  :  For,  faith  he,  Ver.  37.  "  yf//  that  the  Father  ^/w//;  me 
JJjall  come  unto  me,  and  him  that  cometh  unto  me  I  will  in  no  wife  cafl  out." 
;'.  e.  I  will  gracioufly  receive  them  and  never  caft  them  ofF;  "  for  him  hath. 
God  the  Father  exalted  with  his  right  Hand  to  be  a  Fiince  and  a  Saviour,  for  to 
give  Repentance  unto  Jfracl,  (thefe  his  fpiritual\(\ZQ\)  and  Remiffion  of  Sins," 
jiHs  5.  31.  To  thefe  God  grants  Repentance  unto  Life,  becaufe  not  willing 
that  ary  of  i hern  (I  ould  peri{h,  but  that  all  of  them  fhould  come  to  Repentance, 
even  fuch  a  Soul-faving  Repentance  as  this,   not  to  he  repented  of. 

So  that  what  God  is  in  the  Text  under  immediate  Confideration  faid  to  zuill, 
fhall  certainly  come  to  pafs,  which  exa^ly  cc7nports  with  tlie  Perfcflions  of  his 
immenfe  JVifdom^  his  irnmutahle  Nature,  the  Riches  of  his  dijlinguijhing  and  over- 
Jioiving  Grace,  his  Faithfulnefs  and  Sincerity,  without  running  to  our  Opponents 
miferahle  Shifts  of  afcribing  to  him  a  whole  Throng  of  ineffeSiual  IViJhes  and 
JVculdivgs,  in  order  to  fecure  the  divine  Mercy  and  Sincerity,  which  in  Fadt 
makes  the  Matter  worfe  inftead  of  better  \  of  which  let  them  clear  themfelves 
if  they  can. 

I  proceed  to  obferve,  That  as  the  Apoflle  here  fpeaks  of  God's  Long-fufFering 
to  his  Ele£l-ward,  until  their  whole  Number  fhall  be  accompliflied  ;  fo  in  Ver. 
.15.  he  accordingly  exhorts  the  Children  of  that  Family,  faying,  *'  Account  that 
-the  Long-fuftering  of  our  Lord  is  Salvation."  And  withal  confidering  that  it 
is  by  a  progrcfTive  Work  of  Sanc^ification  zx\iS  praflical  Godlinefs  that  they  be- 
come fit  for  the  Enjoyment  of  their  decreed  Felicity,  he  charges  them  to  be 
*'  <9'/7/V/f';z/,  that  they  may  be  found  of  him  without  Spot  and  blamelefs  j  that 
they  diligently  work  out  their  Salvation  with  Fear  and  Trembling,  confequent 
iipon  and  as  the  Efle6t  of  God's  working  in  them  both  to  will  and  to  do  accord- 
ing to  his  good  Pleafure." 

Now  of  all  that  hath  been  faid  from  this  Text,  this  is  the  Sum  ;  as  if  the 
Apoflle  had  faid,  "  O  ye  Believers  I  who  are  of  the  Family  of  God's  Ele6f, 
be  ye  not  troubled  nor  fhaken  in  your  A4inds  by  any  Thing  that  wicked  Scof- 
fers may  fay  againft  the  Promifes  of  God  and  of  Chrift's  coming  to  Judgment  ; 
for  the  Reaibn  wherefore  lie  dela)s  his  Coming  is  not  becaufe  of  his  Untaithful- 
iicfs  or  Slacknefs  in  perfornnng  hisPromife,  as  thefe  Scoffers  do  count  Slacknefs, 
meafuring  God's  Time  by  their  oif«  Line,  which  is  taking  wrong  Meafures: 
But  the  true  Reafon  of  his  tarrying  is,  becaufe  he  waits  with  Patience  and 
Long-fufFejing  for  the  bringing  into  Chrift's  Fold  the  whole  Number  of  his  Ele£t 

by 


0/ Predestinationt  fl»i  Election.  17-5 

hy  effectual  Calling,  not  willing  that  any  one  of  them  (hould  pcrifh,  but  that  all  of 
them  (houid  come  to  Repentance,  and  fo  to  Salvation  :  For  whofe  Sake  he  bears 
with  all  the  Affronts  and  Abufes  of  ungodly  Men  j  but  when  the  laft  Man  of 
that  Number  is  gathered  in  he  will  ftav  no  longer,  but  defcend  in  Flames  of 
Fire,  burning  up  the  World  and  the  Wicked  in  it,  taking  his  EIe<ft  unto  him- 
felf."  All  which  doth  exactly  comport  with  the  natural  Scope  of  the  Pbcc, 
and  that  Saying  of  God's  making  known  unto  his  Chofen  and  Predeftinate  the 
Adyftery  of  his  Will  according  to  his  good  Pleafure,  which  he  hath  purpofed  in 
himfelf,  that  in  the  Fulnefs  of  the  Difpenfation  of  Times  he  might  gather  to- 
gether in  one,  viz.  one  colledlive  B  )dy,  all  Things  which  arc  (aheady)  in  Hea- 
ven and  which  (yet)  are  on  Earth,  even  in  him,  that  is,  Chrift,  who  is  tlie  Head 
'of  his  myftical  Bcdy  the  Church,  which  is  his  Fuhiefs,  Eph.  i.  9,  10,  23. 
which  he  fo  loved'as  to  give  himfelf  for,  that  he  might  (as  he  ce-tiinly  vj://) 
fan<5lify  and  cleanfe  by  the  wafliing  of  Water  bv  the  Word  ;  ?.nd  that  he  might 
(as  he  certainly  will)  prefent  it  to  himfelf  a  gl(irious  Chuich,  liot  h;n  ing  Spot  or 
Wrinkle,  or  any  fuch  Thing,  but  that  it  fhould  he  holy  and  without  Blemifli  ; 
Whom  being  the  Members  of  his  Body,  of  his  Flefh,  and  of  his  pjor.es,  he  will 
nourifli  and  cherifh,  even  until  hefhall  prefent  them  faultlefs  before  th.e  Prcfencc 
of  his  Glory  with  exceeding  Joy,  Eph.  5.  25.  to  the  End,  Jude  Ve  .  24. 

Hence  then,  it  is  to  no  Purpofe  to  obje6i:,  as  Dr.  IFhltln  does,  iji-z.  *'  That 
*'  thofe  Perfons /'^/^r  wrote  unto  were  already  brought  unto  Repentance,  and" 
**  that  therefore  cannot  be  the  fame  to  whom  God  is  long-fufj-ering,  that  t!icy 
*'  may  come  to  Repentance."  Hence,  1  fay,  it  is  to  no  Purpf)fe  for  liim  tiius 
to  obje£l,  feeing  that  tho'  they  are  not  the  fume  individual  Pr  fons,  yet  are  fuch 
as  do  belong  to  xhe  fame  myflical  Body  and  Family  of  God's  Elcul^  both  vvjiich 
are  in  Heaven  and  on  Earth  )et  to  come  there,  on  whom  tlie  Lord  Wiiits,  and 
unto  whom  he  is  Long-fuffering,  until  they  fhall  be  ail  brought  to  partake  v-^  this 
Grace  of  Repentance  and  the  New-Birth,  God  having  certainly  determired  f!^:it 
rot  one  of  thefe  Pnould  perifh,  as  our  Saviour  faith,  yT/^/.i8.  ic  to  is^.---''  It  is 
not  th^  Will  of  your  Father  which  h  m  Heaven  that  cne  of  thefe  little  O.^es 
fliould  perifti  :"  He  hath  promifed  his  Son  their  Redeemer,  that  as  '*•  liis  Soul 
was  made  an  Offering  for  their  Sins,  fo  he  fhall  fee  his  Seed  and  the  Travail  of 
his  Soul,  and  fhall  be  fatisfied  that  the  Pleafure  of  the  Lord  fliall  pn  f,)er  in  his 
Hand,"  Ifa.  53.  10,  ll.  He  hnth  promifed  that  *'  a  6"^  fhall  ferve  him,  and 
that  this  Seed  or  Remnant  fliall  be  accounted  ujito  him,  the  Lord  Jefus,  fur  a 
Generation,"  Pfal.  22.   30. 

Hence  let  Scoffers,  the  Generation  of  Vipers  and  Seed  of  the  Serpent,  fay 
whit  they  will,  the  Promife  of  God  fhal!  be  fulfilled  ;'  "  for  he  is  not  flack  con- 
cerning thefe  his  Promifes,  as  thofe  Deriders  count  Slackncfs,  but  i^  lor.g-fiifiiT- 
ing  towards  thofe  little  Ones,  Chrift's  Seed  and  Cjcneration,  waiting  for  their 
being  all  brought  into  Chrifl's  Fold,  not  willing  that  any  one  of  ihem  flioi.-Id 
p^rlfh,  but  that  all  of  t!iem  fhould  com?  to  Repei^tmcc."  Which,  when  done, 
lie  will  tarry  no  longer,   hib  Lojig-fi  ffering  will   be  at   an  End,  v.  htn  he  v.  ill 

A  a  dtfctud 


176  0/ PredIstination  <7»^  Election. 

defcend  in  Flames  of  Fire  to  burn  up  the  Tares,  and  gather  the  Wheat,  thfi 
blefied  Seed,  into  his  heavenly  Barn. 

Which  uniform  Account  of  Things,  as  it  highly  extols  the  Riches  of  theyr^* 
and  unchangeable  Grace  of  God,  his  manifold  Wifdom,  his  fovereign  Alercy,  Faith- 
fulnefs  and  Sincerity,  fo  it  no  lefs  tends  abundantly  to  confirm  the  Faith  and  Hope, 
to  Jlrengthen  and  increafe  the  Comforts  and  Joy,  the  patient  and  diligent  waiting 
upon  God^  of  all  fuch  as  feel  the   EffeSfs  of  eleSiing  Grace  in  their   Souls  in   the 
Work  of  San5fification  ;   "  being  confident  of  this  very  Thing,  that  he  that  hath 
begun  that  good  Work  of  Grace  in  them,   vi'ill  certainly  perform  it  until  the 
Day  of  Jefus  Chrift,"   Phil.    i.   6.    That  being  Chrift's  Sheep,  and  made  to 
hear  and  know  his  Voice,  may  comfortably  conclude  that  they  are  of  the  Num- 
ber of  thofe  that  fhall  never  perifli,  but  have  eternal  Life^   wjjoicing  in  and  blef- 
fing  God,  who  hath  given  them  everlafting  Confolation  and  good  Hope  through 
Grace,  who  will  eftablifli  them   in  every  good   Word   and  Work,   comforting 
their  Flearts,   ?.  Thef.   1.  16,  17.      Upon  good  Grounds  waiting  for  the  Coming 
of  our  Lord  Jeuis  Chrift,  who  fhall  confirm  them  unto  the  End,  that  they  may 
be  found  blamelefs  in   that  Day  ;  for  God  is  fo  far  from  being  flack  in  the  Per- 
formance of  this  his   Promife,  as  that  he  being  faithful  by  whom  they  were 
called  into  the  Fellowship  of  his  Son  Jefus  Chrifl  our  Lord,  will  certainly  fulfil 
the  fame,     i  Cor.    i.   7,   8,  9.     To  which  Purpofej  it  is  mofl:  fuitably  added 
and  pertinently  exprefled  in  the  17th  Article  of  the  ejlablifl^ed  Church  upon  Pre- 
deftir.aiion  and  Election,   *' That  the  g'^'dly   (mark)  not  ihe  perverfe  and  ungodly, 
"   but  the  godly  Confideration  of  Predeftination  and  our  ElecStion  in  Chrift  (as  it 
"   is  there  before  exprefTed  and   laid  down)  is   full  oi  fweet,  pleafant    and   un- 
*'  fpcakable  Coinfort  to  godly  Perfons,  (mark)  to  godly  Perfons,   and  fuch  z.^  feel 
*'   in  themfelves  the  working  of  the  Spirit,  mortifying  the  Works  of  the  Fiefli 
*'  and  their  earthly  Members,  drawing  up  their  Minds  unto  high  and  heavenly 
*'  Things,  as  Vv'ell  as  that  it  doth  greatly  eflablifli  and  confirm  their  Faith  of 
*'  eteinalSalvation  to  be  enjoyed  through  Chrifl,as  becaufe  it  doth  fervently  kin- 
*'  die  their  Love  towards  God." 

Surely  then  this  is  an  Article  of  Faith  not  fit  to  be  flightly  thought  of  or 
\vick.edly  fpoken  againfl,  but  is  well  worthy  to  be  earneflly  contended  for  as  the 
Faith  once  delivered  unto  the  Saints.  And  fo  indeed  it  appears  to  have  been  in 
rhe  Account  of  our  brave  Reformers,  who  compofed  the  prefent  ftanding  Arti- 
cles of  the  Church  of  England^  whence  it  is  that  in  their  Liturgy  {o  frequent 
Mention  is  made  of  the  Chofen  of  God,  by  the  Terms  o^  the  EleSf,  the  EhSfed, 
<7od's  Ele£l,  his  cle^t  People,  and  his  Flock,  as  I  find  remarked  by  one  of  her  late 
worthy  Sons  and  Champions  the  pious  Dr.  John  Edwards,  in  his  Veritas  Redux, 
where  he  further  obferves,  "  that  in  the  Office  for  the  Burial  of  the  Dead  we 
are  dircclied  to  pray  that  God  would  he  pleafed  of  his  gracious  Goodnefs  fhortly 
to  accomplifli  the  Number  ofhisEleft,  and  to  haften  his  Kingdom  j"  which 
exadlly  comports  with  what  we  have  obferved  from  the  fore-mentioned  Text, 
2  Pet.  3.   9.  in  a  Way  of  Interpretation. 

Thus 


Of  Predestination  and  Election.  1-7 

Thus  the  worthy  Do£lor  fubfcribed  to  what  he  believed,  and  believed  what 
he  fubfcribed  unto,  not  as  an  Article  of  Peace,  much  lefs  of  Preferment^  but  of 
Tra//;,  according  to  the  ^r^/w;«fl//V(j/Scnfe  and  Meaning  thereof,  as  flritftlv  re- 
quired of  all  the  Clergy  in  his  Majefty's  Declaration,  commonly  bound  up  with 
our  Quarto  Bibles  of  the  late  Oxford  Edition.  And  I  make  no  Doubt,  but  that' 
there  are  at  this  Day  to  be  found  many  of  the  Church's  pious  Sons  and  Daugh- 
ters who  receive  this  Dodtrine  with  a  fweet  Relifh,  as  ufeful  to  promote  thofe 
great  and  pious  Ends  before-mentioned  in  their  17th  Article. 

To  all  which  I  cannot  forbear  adding  what  Ufes  that  truly  famous  and  pif  us 
Archbifhop  U/7;^r  hath  made  of  this  God-honouring  and  Soul-comforting  Doc- 
trine of  Election,  as  may  be  feen  in  his  elaborate  Body  of  Divinity,  4th  £dl:.  p. 
91,  92.  where  he  thus  queries,  "  What  is  Eledion  ?  Jnfiver.  It  is  the  ever- 
lafting  Predeflination  or  fore-appointing  of  certain  Angels  and  Men  unto 
eveilalUng  Life  and  Bleflednefs,  for  thePraife  of  his  glorious  Grace  and  Good - 
nefs.  I  Tim.  5.  21.  Joh.  15.  16.  Rom.  9.  22,  23.  Eph.  i.  4,  5,  6,  7,  S,  9. 
^eji'ion.  Is  there  no  Caufe,  Reafon  or  Inducement  ofEledlion  in  the  Ele Jlcd 
themfelves  ?  Anfwer.  None  at  all;  it  is  wholly  of  Free-Grace,  w^ithouc 
Refped  of  any  Goodnefs  that  God  forefaw  in  us,  2  Tim,  i.  9.  Rom.  6.  16. 
Phil.  2.  13.  Eph.  I.  g.  for  otherwife  Man  would  have  whereof  he  might 
glory  in  and  ofhimfelf,  as  having  difcern'd  himfelf  from  others,  and  God 
(hould  not  be  the  Caufe  of  all  Good,  nor  fhould  his  Counfels  be  incompre- 
henfible.  ^ery.  Is  not  Chrifl  the  Caufe  of  our  Eleition  ?  J/ifwer,  Nc, 
not  of  God's  decreeing  of  it,  (for  that  he  did  of  his  own  free  Will)  but  of  the 
Execution  of  it ;  that  is,  our  Salvation  is  for  and  thro'  Chrifl-.  ^uery.  What 
Tokens  have  we  of  ourEle6tion.  A  trueFaith  h  a  godlyLife.  ^//^ry. What 
Ufe  are  we  to  make  of  our  Eledtion.  Anfwer  (i.)  It  is  our  great  Comfort, 
that  our  Salvation  flandeth  by  God's  eternal  Decree  that  cannot  be  changed, 
and  not  in  our  felves  that  daily  might  lofe  it.  (2.)  It  fheweth  God's  infinite 
Mercy,  that  before  we  were  born  or  had  done  either  Good  or  Evil,  he  elecfled 
us  rather  than  others,  as  good  as  we.  (3.)  It  (hould  make  us  love  God  all 
our  Life  to  our  uttermoft,  for  his  Love  unto  us.  (4.)  It  is  a  Help  a2;ainn:  all 
Temptations  of  Satan  or  our  doubting  Nature  ;  and  alfo  againft  allAfilidticns 
and  Contempt  of  the  World,  Rom.  8.  38,  39.  (5.)  It  ferves  to  humble 
us,  that  we  had  nothing  of  our  felves  for  our  Salvation,  but  it  freely  came 
from  God."  Thus  far  that  great  and  brave  Man  of  God,  whole  Works  do 
praifc  him  in  the  Gates,  and  are  fo  juftly,  with  great  Efleem  recommended  to 
the  World  by  that  pious  Biftiop  fohn  Downame. 

But  flill  to  come  lower  down,  I  cannot  forbear  to  add  what  the  late  pious 
Bifhop  Wilkim  offers  in  his  excellent  Directions  about  the  Gift  of  Prayer,  vvhoie 
fpeaking  of  that  Branch  of  Prnyer  which  refpedts  Thankfgiving,  he  goes  to  the 
Root  of  Matters,  dirc6ling  Chriflians  to  thank  God  for  their  Ehnion,  Redemp- 
tion and  effeSiual  Calling  by  his  Grace,  where  he  points  out  the  Reafonablenefs 
of  this  Part  of  thaU'Duty  of  Praife,  /'^,f.  223.  Chap.  2^.  int.t'ed,  The  Kinds  of 
fpiritual  Adercies  ii be  enumerated.     "  Thefe  tc?nporal  Yz\ou\i  (fays  he)   which 

A  a  2  '■'■   wc 


/ 


i;^  Of  PREDESTifTATiON  and  Election-,' 

*«  we  ought  thus  to  enunurate^  (viz.  as  before  exprefs'd)  tho'  they  are  very  ex- 
*'  ccllcnt  hi  themfelves,  and  tar  beyond  our  Deferts,  yet  are  common  to  us  with 
*'  f'ypocr'ites,  and  fuch  as  fhail  hereafter  be  damned  ;  and  therefore  it  is  requi- 
/'  lite  that  we  (hoiild  after  a  more  cfpecial  Manner  magnify  his  glorious  Name 
*'  for  thoCe  /piritual  Mercies  that  concern  our  Eternity:  Chiefly  for  the  Lord 
"  Jefus  Chriit,  the  Jul  her  znd  FiniJJyer  oi  our  Faithy  the  Fountain  of  all  the 
"  other  Mercies  which  we  enjoy  ;  for  his  Birth,  Incarnation,  Sufferings, Death, 
"  Reiurrection,  Aicention  and  IntercefTion,  with  all  thofe  unfpeakable  Benefits 
*'  that  we  receive  by  them  ;  for  blejfing  us  ivith  all  fpiritual  Blejfings  in  heavenly 
"  Places  in  Ch)i/i  :  Adore  particularly  for  thofe  remarkable  EfFedfs  of  his  Love 
"  and  Merits,  (i.)  In  our  EleiTtion  ;  for  that  God  hath  predeftinated  us  unto 
"  ti)e  Adoption  of  Children  by  Jcfus  Chrid  unto  himfelf,  according  to  the  good 
'*  Pleafure  of  his  Will,  to  the  Praife  of  the  Glory  of  his  Grace,  wherein  he 
"  hath  nude  us  accepted  in  the  Beloved,  Eph.  i.  And  hath  from  the  Begin- 
"  nir.g  chofen  us  unto  Salvation  through  Sandtification  of  the  Spirit  and  Belief 
"  of  the  Truth,  i  Thcf.  2.  13.  He  might  have  defigned  us  to  be  Veflels  of 
"  Wrath,  as  he  did  the  fallen  Angels,  and  then  we  had  been  eternally  undone, 
*'  without  all  poiBble  Remedy.  There  was  nothing  in  us  to  move  him  when 
«'  wc  lay  aH  together  in  the  general  Heap  of  Mankind  :  It  was  his  own  Free- 
*'  Cirace  and  Bounty  that  made  him  to  take  Delight  in  us,  to  chufe  us  out  from 
*'  the  reii,  and  to  fever  us  from  thofe  many  Thoufands  in  the  World  that  fhali 
*'  pcrifh  everlaftingly."  Thus  far  Bifhop  IVilkins :  He  preached  fometimes 
before  K.  Charles  the  Second. 

Now  mark  ;  the  Reafon  wherefore  I  here  mention  thefe  great  Names  of  the 
eftabiiflicd  Church,  with  feveral  others  in  the  Beginning  of  this  Treatife,  is  not 
merely  becaufe  they  fay  it,  but  becaufe  they  prove  thefe  their  Sayings  from  the 
unerring  Touciiftone  of  Truth  ;  and  withal  that  I  might  be  inftrumental  to 
continue  and  increafe  that  Moderation  and  Good-will  which  \he pious  znd  mode- 
rate Sons  of  the  Church  do  manifeft  towards  their  dijftnting  Proiejiant  Brethren 
or  Fellow-Chriftians :  Yqv  whom  therefore  I  cannot  forbear  expreffing  a  jujl 
E/hcm  znd  proper  Fahie^  under  whofe  mild  and  gentle  Admiiiiftrations  we  do 
enjoy  true  Liberty  of  Confcience,  without  being  opprefs'd  with  penal  Laws  ; 
for  whom  therefore  we  do  heartily  blefs  God,  and  count  them  juftly  intitled  to 
our  mod  ardent  Prayers^  that  it  may  pieafe  the  Lord  to  blefs  them  with  an  In- 
creafe of  Grace  and  Wifdom  here,  and  a  PoflefTion  of  a  Crown  of  immortal 
Glory  hereafter. 

Another  Reafon  is,  that  I  might  in  Behalf  of  the  whole  Body  of  ProteJIant 
Difienters,  my  Brethren  of  the  feveral  Denominations  holding  the  Head,  offer 
Something  in  order  to  raife  a  better  Efteem  towards  them  from  fuch  as  look  on 
them  with  an  iinpleafantY^yQ^htz^uk  (as  they  are  ready  to  think)  they  are  unjufii- 
fiablc  in  dillenting  from  the  eftablifhed  Church  ;  whereas  I  am  bold  to  fay  from 
Declarations  of  Fad,  that  they  are  more  of  true  Churchmen  than  fome  that 
v.alue  themfelvcs  by  that  appellation  j  the  prefent  dodtrinal  Articles  of  the  efla- 

bliihcd 


Of  P-REDESTINATION    and   ELECTlOt^.  179 

blifhed  Church  being  made  the  Rule  of  Trial,  which  v/ill  furely  be  allowed  to 
be  f<th\,  very  fair  !  For  evident  it  i  ,  that  howfoever  they  do  difient  from  the 
ceremonial  and  external  Branches, yet  they  do  fenacioufly  adhere  unto  the  (hcirtnaU 
vital  and  ftinaamental  Articles  of  tiie  ejiahUjhid  Churchy  v.'hile  many  wiiO  call 
themfelves  Churchmen  do  only  adhere  to  ihefor/ner,  renouncing  the /j/if^r  of  thcfc 
more  or  lefs,  particularly  the /^'y^«/^^«//?  Artick,  finding  Fault  with  thofe  t';at 
preach  the  Dodtrine  therein  contained  ;  or  elfe  pretend  that  that  Article  is  f:;;rly 
capable  of  being  underft  )od  in  a  Senfe  dire^ly  oppoftt^  to  Calvin's  Scheme  ; 
whereby  I  fear  not  to  fay,  that  tkey  ofter  Violence  to  tlieir  own  Senfe  and  Rea- 
fon^  as  well  as  to  ihn(ti  grammalical  Rules  of  Confirudbon  that  by  Authority  is 
required  to  be  obfervcd  in  the  Interpretation  both  of  that  and  all  the  rejl  of  the 
39  Articles,  by  all  thoie  who  do  Jubfcribe  to  the  fame  as  agreable  xiltb  the  JVord 
of  God. 

Now  I  dare  appeal  to  all  unVtafftd  Men  !n  the  World,  whether  in  Faci  thofe 
^o  not  better  deferve  the  Appeilaticn  of  true  Churchmen^  who  tenacioufly  adhere 
unto  all  "her  fio^dam^ntal  doSirinal  Articles,  while  they  (cruple  only  the  traditional 
and  ceremonial  Part  of  the  fame,  than  thofe  who  adhere  only  or  moiily  unto  the 
latter^  rejeding,  if  not  all,  yet  much  of  the  former.  Surely  the  Thing  without 
the  Name,  is  preferable  to  the  Name  without  the  Thing.  If  Matters  be  rightly 
fcan'd,  it  will  be  eafy  to  difcern  who  do  beft  deferve  the  Name  of  Difllnters 
-from  the  Doctrine  eftablifhed  by  our  great  Reformers  from  Popery  upon  the  fure 
Foundation  of  the  divine  Oracles.  And  I  am  fully  perfuaded  that  the  Reafoii 
why  fome  do  entertain  hard  Thoughts  of  the  Dill'enters  is  only  for  want  of  bet- 
ter Information,  which  I  would  willingly  give  them  from  undeniable  Fg£Is^  with 
no  worfe  Views  than  to  promote  true  Chrirtian  Charity  and  Moderation  between 
them  and  others,  who  tho'  they  do  diflent  from  them  in  fome  Things,  3et  do 
agree  with  them  in  the  Main,  as  may  be  feen  by  comparing  their  feveral  printed 
Confeflions  of  Faith  with  the  dodtrinal  and  fundamental  Articles  of  the  eftabliih'd 
Church  together.  I  do  not  fpeak  of  the  Articles  of  Faith  held  by  Diflenters  in 
general  without  Diftinftion  j  but  of  thofe  that  hold  the  Head,  even  Chrid:,  fuch 
as  go  under  the  Denominations  of  Preflyterians,  Independants  or  Cotigregational, 
and  particular  Baptijh,  of  which  laft  Denomination  I  profefs  my  lelf. 

I  have  been  the  more  particular  in  the  Mention  of  thefe  Things,  in  order  to 
clear  my  felf  and  Brethren  of  all  unjufl  Imputations  of  Novelty  and  Singularity  in 
regard  of  the  Do<5lrines  herein  defended  :  Which  I  was  the  more  willing  to  do 
becaufe  (as  many  in  this  Province  do  well  know)  no  fmall  Stir  hath  been  made 
by  my  immediate  Opponents  about  the  Dodlrines  I  profefs  to  hold  and  preach  ; 
and  no  fmall  Diligence  ufed  in  order  to  render  me  and  my  Adherents  infamous 
both  in  Town  and  Country,  as  Setters-forth  oi  firange,  uncominon  and  unfcriptu- 
ral  Dodlrines  :  Whereunto  have  been  adjoined  not  a  little  of  fuch  Rhetorick  as 
this,  DeviUjIi,  Damnable,  Abominable,  the  Break-neck  oi  all  Hope,  with  fuch  like 
ty/Vr/ and  rambling  Stuff ,  as  I  have  before  obferved.  A  Sign  of  a  wretched  and 
defperate  Caufe,  when  Reproach  is  made  to  fupply  the  Place  of  Argument. 

As 


igo  0/  PREDESTJNATON   Ofld  ElECTIION. 

As  to  their  farther  diminutive  and  difdainful  Speeches  of  our  being  but  a  Par- 
cel of  zveak  Men,  either  unable  or  aftiamed  openly  to  defend  our  Principles, 
(by  which  they  would  aggrandize  themfelves  and  their  own  fuperiour  Genius  as 
great  Somebodys)  is  what  we  have  no  great  Reafon  to  be  moved  at,  unlefs  it  be 
to  glory  in  our  Weakneffes  and  Infirmities,  while  we  call  to  Mind  that  the  almighty 
God  hath  chofen  the  foolijh  Things  of  this  World  to  confound  the  wife^  and  the 
weak  Things  of  this  World  to  confound  the  Things  that  are  conceitedly  mighty, 
and  the  bafe  and  defpifed  Things  of  this  World  hath  God  chofen  to  bring  to 
nought  Things  that  are,  that  no  Flefli  (hould  glory  in  his  Prefence,  i  Cor»  i. 
J  8,  ^c.  Let  then  the  Wife  and  the  Mighty,  the  Scribes  and  Difputers  of  this 
"World,  pour  out  all  the  Contempt  they  can  upon  the  weak  and  foolijh  Things 
of  this  World,  they  need  not  value  it  a  Ru/h,  Let  Men  fay  what  they  will, 
this  Do6lrine  will  remain  inviolable  ;  alfo  this  Propohtion,  that  Wifdom  is  jufti- 
tied  of  allh&x  defpifed  Children,  who  triumph  in  the  weak  Infultations  of  their 
proudefl  Oppofers.  Self- Defence  efpecially,  as  a  Minifter  of  Jefus  Chrift,  is  what 
«very  reafonable  Man  will  readily  allow  :  And  forafmuch  as  God  in  his  Provi- 
iiencc  hath  fet  me  here  for  the  Defence  of  his  glorious  Gofpel,  fo  I  am  willing 
it  Ihould  be  known,  that  through  Grace,  I  am  not  (as  I  have  no  Reafon  to  be) 
alhamed  thereof,  nor  to  own  it  before  God,  Angels  and  Men. 

But  to  return  from  this  Digreflion  ;  Is  the  Dodtrine  oi  particular  EleSfion,  as 
nve  have  feen,  fo  naturally  produdlive  of  fo  many  hlejfed  and  pious  Ufes,  both  for 
Comfort  and  Eflablifhment  In  Grace  and  good  Works  ;  how  unjuft  then  are  the 
Conclufions  that  fome  draw  therefrom,  as  tho'  it  was  calculated  for  the  Meridian 
of  Licentioufnefs  and  Defperation  f  I  fay,  how  unju/l  are  fuch  Conclufions,  fee- 
ing they  that  are  chofen  unto  Salvation  the  End,  are  no  lefs  chofen  unto  Sandi- 
iication  and  Belief  of  the  Truth,  and  fo  to  become  a  holy  People  unto  the  Lord  ; 
and  feeing  this  Eledion  is  moft  free,  having  for  its  Objedl  the  Chief  of  Sinners  j 
and  feeing  that  every  holy  Man  may,  without  Prefumption,  be  accounted,  even 
hy  himfelf,  an  elet^ed  Man,  proving  the  Caufe  by  its  EffeSis  ;  and  a  Man  that 
Ihall  certainly  be  faved,  becaufe  God's  EletSlion,  as  it  isfree,  fo  it  is  immutable^ 
Which  Do6trine,  duly  confidered,  does  moft  naturally  afford  folid  Grounds  of 
Comfort  to  every  truly  humble  and  penitent  Soul,  who  feel  the  Operations  of  the 
holy  Spirit  of  Grace  and  Sandlification  upon  their  Soul^  by  whom  they  are  fealed 
unto  the  Day  of  Redemption,  Eph.  4.  30. 

Yet  notwithftanding  all  that  we  can  fay  of  thefe  Matters,  not  only  fome  will 
fland  it  out  in  then  abfoluie  P-efiftance  of  them,  but  alfo  fome  others  who  can't 
find  in  their  Hearts  abfolutely  to  deny  the  Do6lrine,  as  unable  to  withftand  that 
Light  and  Evidence  wherevv'ith  it  is  cloaihed  from  the  divine  Oracles,  u'a  never- 
ihelefs  hefitate  about  the  Matter,  cherifhing  a  Kind  of  Timof  oufnefs  about  the 
fame,  (altho'  more  afraid  than  hurt)  infmupting  that  it  is  kj  eJ/'entialPohn,  that 
it  may  bt  as  vjeli  let  alone  as  preached^  becaufe  as  they  do  apprehend,  entangling 
to  vjeak  Confciences.  But  furely  if  it  be,  as  indeed  it  is.  Part  of  the  Counfel  of 
God  and  his  revealed  Will,  it  can't  be  accounted  a  Matter  of  Prudence  u'hol/^ 

to 


0/ Predestination  and  Election.  i8r 

to  omit,  drop  and  conceal  it,  (for  whether  It  ought  to  be  preached  in  a  prudent 
Manner  is  not  the  Queftion)  I  would  therefore  willingly  addrefs  my  felf  unto 
all  fuch  as  feem  to  halt  between  tzvo  Opinions,  fo  diredlly  oppofite  to  each  other 
as  the  Do6lrines  of  peculiar  and  thofe  of  univerfal  Grace  :  The  latter  of  which 
is  (tho'  without  any  juft  Grounds)  fo  very  much  cry'd  up  by  fome,  as  beft  pro- 
motive of  Comfort  and  good  Works  ;  wherefore,  halting  Soul,  whofoever  thou 
art,  let  me  reafon  with  thee  a  little. 

(i.)  Either  thou  zvtz godly  or  an  ungodly  Perfon,  a  penitent  or  elfe  an  i?npenl' 
tent  Sinner,  a  regenerate  or  elfe  an  unregenerate  Soul,  a  Believer  or  clfe  an  Unbe- 
liever. If  the /i7r«^r  of  thefe,  then  thou  haft  the  greateft  Cjround  to  hope  for 
thy  Salvation,  becaufe  as  thy  Faith  and  Holinefs  are  the  Efteils  and  Evidences 
of  thine  EleSlion paji ,  fo  they  are  a  Pledge  and  Forerunner  of  thy  Glorijication  ta 
come  i  becaufe  we  are  aflured  that  in  whomfoever  God  hath  begun  the  good 
Work  of  Grace  faltho'  perhaps  as  yet  thefe  Beginnings  are  but  fniall)  he  will 
certainly  perform  it  until  the  Day  of  Jefus  Chrift,  Phil.  1.6.  "  Whom  God 
elected,  them  he  alfo  calls,  and  whom  he  calls,  them  he  alfo  juftifies,  and  whom 
he  juftifies,  them  alfo  he  glorifies,"  Rom.  8.  29,  30.  And  if  thou  art  indeed 
a  Partaker  of  the  fame  Grace  with  the  primitive  Saints,  it  will  teach  thee  alfo 
to  fay  with  them,  "  What  fliall  we  then  fay  to  thefe  Things  ?  Shall  we  con- 
tinue in  Sin  becaufe  Grace  abounds  ?  God  forbid.  How  ftiall  we  who  are  dead 
unto  Sin  live  any  longer  therein?"    Rom.  6.   i,  2. 

But  (2.)  If  thou  art  of  the  latter  Stamp  and  Charadler,  viz.  PFicked  zn^  Ln- 
penitent,  then  how  vain  are  all  thy  ObjeSiions  and  Declamations,  feeing  there  is  no 
Do6lrine  under  the  Heavens,  no,   not  the  Arminians  very  merciful  Dodrine  of 
univerfal  Grace,  that  can  pretend  to  give  thee  any  Comfort  or  Hopes  about  thy 
Salvation,  thou  remaining  fuch  \  feeing  that  it  is  an  irreverfible  Statute  of  Hea- 
ven, that  '*  without  Holinefs  no  Man  fl:iall  fee   the  Lord,"    Heb.   12.   14. 
*'  There  is  no  Peace  faith  my  God  unto  the  Wicked,"  Ifa.  57.  21.     And 
our  Saviour  with  tl  Verily.,  Verily  faith,   that  "  Except  a  Man  be  born  again  he 
cannot  fee  the  Kingdom  of  Heaven  :"  And  again,   **  Except  a   Man  be  born  of 
Water  and  of  the  Spirithe  fl^all  not  enter  into  the  Kingdom  of  Heaven,"  Joh.  3.' 
«'  He  that  believeth  not  (hall  be  damned,"  Mark  i6.    16.     And  again,   "  Ex- 
cept ye  repent,  ye  fhall  all  likewifc  perifli,"  Luk.   13.  3,  5.     Therefore  when 
Perfons  begin  faying,  O  but  how  if  I  be  not  eledted  ?    they  do  begin  at  the 
wrong  End  ;  whereas  they  fhould  fay.  Cam  \  converted?     Am  I  horn  again? 
zn^  fuch  like.,  by  which  alone  Men  can  prove  their  Eledion  paft,  or  upon  good 
Grounds  hope  for  Glorification  to  come.     It  is  by  a  diligent  Endeavour  to  grow 
in  Grace  and  Holinefs,  by  which   we  are  exhorted  to  make  our  Calling  and 
Eleftion  fure.     That  is,  Forafmuch  as  God's  ElecSl  are  chofen  to  Holinefs,  and 
to  be  called  with  a  holy  Calling,  fo  it  behoves  us  by  our  Cove  unto  and  abound- 
ing in  Grace  and  Holinefs,  to  manifcft  that  we  are  thus  called  ;  and  by  this  oui* 
holy  Calling  to  make  out  as  a  Thing  evident  and  fure  to  the  Eye  of  our  Faith 
that  we  are  the  Eledl  of  God,  endeavouring  to  make  that  which  is  fure  in  regard 

of 


iSi  Of  Predestination  arid  Election. 

of  God's  Purpofe,  fure  unto  our  felves ;  or  In  other  Words,  to  get  an  AfTurance 
of  our  Intcrtfft  in  eltding  Grace,  and  a  Title  through  the  Redeemer's  precious 
Blood  uiuo  Glorification,  fo  as  that  we  may  pafs  not  on]y  fa fely  but  ccmfortally 
through  the  dark  Wildernefs  of  this  World,  and  at  laft  through  the  gloomy 
Valley  of  Death  into  the  heavenly  Kingdom  j  as  it  is  exprefs'd  2  Pet.  1.5,  l^c, 
*<  Wherefore  the  rather  Brethren  ufe  all  Diligence  to  make  your  Calling  and 
Elc(5lion  fure  ;  ior  fo,  or  \n  fo  iio'tng  an  Entrance  fhall  be  adminiftred  unto  you 
abundantly  iiuo  the  everlafting  Kingdom  of  our  Lord  and  Saviour  Jefus  Chrift. 

Befides,  fuppofe  thou  canfl  make  out  thy  Regeneration  and  Converfion  unto 
CtoJ,  that  thou  art  become  one  of  his  Children  by  Faith  in  Chrifl  Jefus,  yet 
?iCcordiii2  to  the  Jnninian  Do<Strine,  thou  art  flill  liable  to  ceafe  to  be  fuch,  to 
fall  away  finafly  and  perifti  eternally  j  which  fays,  a  Man  may  be  a  Child  of 
God,  in  a  State  oi  Grace  and  Favour  with  him  to  Day,  and  become  a  Child  of 
his  Wrath  and  Indignation  to  Morrow  ;  one  Day  be  a  true  Believer  in  a  State 
of  Sahaticfj,  and  the  next  fall  into  a  State  of  Unbelief  and  Damnation.  This 
is  their  mighty  f^;?/^/.//!?'^  Docffrine  to  z^^flyf  Chriftians,  bruifed  Reeds  and  tender 
Confc;t:nces  !  Thcie  are  their  Cordia.s  for  fainting  Souls  !  Their  mighty  Props 
to  fnkirig  defpairing  Minds  I  While  the  contrary  Dodfrine  is  afperfed  with  be- 
ing the  dcjiroyer  of  all  Hope.  But  I  hope  Vv'hat  hath  been  offered  will  effei^tuully 
cverthroiv  all  fuch  perverj'e  Cavils  and  OhjcSliom.  What  fayfl:  thou  now  halt- 
ing Soul  ?  Dofl  thou  {till  hanker  after  thefe  Fhppoii  of  Egypt,  thcjiinking  Onions 
end  Garhck?  Or  art  thou  not  now  brought  to  confefs  that  Canaan'^  Milk  and 
Honey  is  more  than  ten  thoufand  Times  preferable  thereunto  ? 

Moreover,  as  our  Dodtrine  is  preferable  to  theirs  in  Point  of  Comfort,  {<:>  alfb 
of  true  Principles  and  Motives  of  Obedience  ;  for  fuch  do  not  work  for  God 
from  any  Principle  of  eleding  Love,  or  any  moving  Senfe  of  diftinguifhing  in- 
furing  Grace,  which  they  do  deny  ;  therefore  confequently  from  a  meer  felfiOl 
Principle,  more  for  Fear  of  the  Whip  than  any  evangelic  Principle  of  Love,  for 
Life  inftead  oi  frotn  Life  ;  and  who  at  hejl  have  their  eternal  Salvation  hanging 
in  a  doubtful,  pendulous  Sufpence  before  their  Eyes,  depending  on  the  final  De- 
termination of  their  own  fickle  Free-will.  And  alas  !  how  uncertain  and  hazardous 
that  is,  may  be  gathered  (as  Dr.  Edwards  well  obfervesj  from  their  own  grofs 
Failings,  and  from  their  Do(Strine  oi  falling  from  Grace,  and  from  the  J>iumber$ 
that  perijh. 

The  Salvation  of  an  Armhnan  hargs  on  his  own  free  Choice  Inftead  of  God^s^ 
and  which  of  thefe  two  are  iho- furefi  <"  Or  it  is  to  be  faid  that  this  latter  is 
fure  and  fledjajl  ;  but  \hQ  former  is  \'cTy  flippery  and  deceitful  It  is  certain  that 
we  are  fafer  in  God's  Hands  than  in  our  own,  and  then  what  Comfort  is  there  in 
fuch  Propofitions  as  thefe,  that  tho'  Chrift  died  for  every  individual  Man,  yet  it 
might  fo  have  happened  that  not  one  of  them  fhould  be  faved,  but  that  all  he 
died  for  miglit  have  been  damned, for  any/»/<j///i'/^,(2^^«fi/Methods  taken  byhim 
in  order  to  fecure  theadual  Salvation  of  any  one  Man  j   that  if  we  arrive  unto  a 

State 


Of  Predestination  and  Election* 

State  of  Grace  by  Virtue  of  the  good  Management  of  cnr  own  Wills  and 
Powers,  yet  we  may  drawback  unto  Perdition  ;  that  xh^hji  znd  fni/hi»g  Strokes 
of  our  Converfion  and  Sandification,  on  which  our  adual  Salvation  depends, 
muft  be  our  own,  not  God's  ;  that  God  doth  as  much  for  one  Man  as  another, 
for  Judas  f  who  betrayed  Chrift  and  went  unto  his  own  Place)  as  for  Peter  and 
Paul,  and  ail  the  other  Saints  that  have  reached  Heaven  and  Happinefs.  Behold 
what  mighty  Confolation  there  is  in  fuch  giddy  Notions  as  ihefe  / 

How  much  foever  then  Jrmimans  may  cry  down  our  Scheme  as  tending  to 
Defpair,  we  fee  how  juftly  the  Charge  doth  revert  upon  their  own  :  Which  aJfo 
confidered  in  its  large  Latitude  of  free-will  Ability  by  them  pleaded  for,  ma- 
nifeftly  tends  to  forward  the  Sin  of  Prefumption,  which  is  no  lefs^  nay  more  peril- 
lous  than  that  of  I>(?/^^r^//o;z  ;  for  Defpair  hath  (lain  but  its  Thoufands,  while 
Prefumption  hath  flain  its  ten  Thoufands  :  For  when  a  wicked  Wretch,  vainly 
puffed  up  with  his  fiefhly  MiniJ,  has  once  imagined  himfelf  invefted  with  a 
Stock  of  univerfal  GraCe  and  free-will  Abilities  to  repent  and  turn  unto  God 
whenever  he  wilf,  independent  of  God's  efficacious  Grace  and  Operations,  how 
nuuralisit  for  him  to  indulge  himfelf  in  a  Continuation  of  his  Follies,  defer- 
ring his  Repentance  and  turning  to  God  from  Time  to  Time,  until  all  be  run 
out,  flattering  himfelf  th^'.t  God  is  made  up  all  of  Mercy ^  and  fo  prefuming  there- 
upon until  parhips  he  too  late  fees  his  Fully,  finding  htm  to  be  alfo  z  jealous  God, 
who  will  by  no  Means  clear  the  Guilty.  In  fhort,  no  Dodrine  whaifoever  can 
pretend  to  yidJ  Comfort  to  impenitent  Sinners,  asywcA,  any  n>ore  than  ours  doth  ; 
And  ;s  to  thofo  that  are  truly  penitent  and  believing,  it  is  evident  beyond  all 
Contradidion  that  in  Point  of  folid  Comfort  and  Hopes  of  Salvation  to  fuch,  our 
Scheme  of  Salvation  is  far,  very  far  preferable  to  the  Arminian  tottering  unartain 
Scheme  of  Salvation,  as  I  have  before  obferved. 

Would  we  then  receive  true  comfortable  Hopes  of  our  Eledtion  and  Salvation^ 
let  us  look  into  our  own  Hearts  and  enquire  how  they  do  {\and  affected  unto  in- 
ward, vital  znd  pra^ical  HoWnck,  to  which  the  Eledt  are  chofen,  and  without 
which  no  Man  fhall  fee  the  Lord,  diligently  waiting  upon  him  in  the  Uie  of  al! 
the  Means  o-f  Grace  and  Salvation,  both  private  and  publick,  that  by  finding  out 
the  Footfteps  of  the  holy  Spirit  in  the  Work  of  Sandtification,  as  the  praperE£Fe6!$ 
of  eledling  Love,  we  may  comfortably  afcend  from  thofe  Effed^s  unto  the  grand 
and  blefTed  Caufe.  Hence  it  is  wifely  added  in  the  Clofe  of  the  aforefaid  ijtb 
Article  of  the  Church  of  England^  that  '^'  we  muft  receive  God's  Promifes  in 
**  fuch  wife  as  they  be  generally  fet  forth  to  us  in  the  holy  Scripture,  and  in  our 
**  Doings  that  Will  of  God  is  to  be  followed  which  we  have  expredy  declared 
*'  in  his  Word  ;  (which  will  iffue  in  the  iinfpeakable  Comfort  of  ail  penitent 
»«  and  godly  PerfonsJ  but  as  for  carnal  and  curious  Perfons  (as  it  is  there  aJfo 
<<  faid^  lacking  the  Spirit  of  Chrift,  to  have  continually  before  their  Eyes  the 
**  Sentence  of  God's  Predeftination,  is  a  molt  dangerous  Downfall,  whereby 
*'  the  Devil  doth  thruft  them  either  into  Defperatibr,  or  into  Wretchednef>  of 
*'  moft  uncleain  Living,  no  lefs  perilous  than  DefperataoUv**     If,  %  they,  i  zm 

B  b  hOTQ. 


^'^-.        Of  Predestination  and  Election. 

-  born  to  be  damned,  I  fliall  be  damned  fet  mb  do  whatever  I  can,  but  if  I  am 
predeftinated  to  be  faved,  why  I  fhall  be  faved  tho*  1  live  as  I  hft,  there  is  no 
Need  of  the  Ufe  of  Means,  Reading,  Hearing,  Praying,  Preaching,  and  fuch 
like  :  And  fo  indeed  the  t'radtice  of  but  too  many,  w^ho  are  for  getting  to  Hea- 
ven by  their  own  Works,  do  manifeft  ;  who  can  from  one  Month  and  Year 
unto  another,  either  lurk  at  Home  like  Hermits  in^  their  Cells,  or  elfe  fpend  God's 
holy  Sabbaths  in. vain- Converfation  abroad,  ini  idle  Chatting,  Eating  and  Drink- 
ing, aliho'  they  have  the  Gc  fpel  of  Salvation  brought  almoll  to  their  very  Doors, 
by  which  they  do  caft  the  highell:  Contempt  upon  the  Wifdomiarid  Goodtiefs  of 
God,  in  inftituting  a  ftanding  Miniftry  in  order  to  open  Men's  Eyes,  to  turn 
them  from  Darknei's  to  Light,  that  they  may  ferve  the  living  God,  receive  For- 
givenefs  of  Sins,  and  an  Inheritance  among  them  that  are  fandlified,  by  Faith 
that  is  in  Chrift  Jefus,  J^s  26.  18.  Who  hope  to  be  faved  while  they  livein 
open  Contempt  of  the  very  Means  of  their  Salvation,  not  conftderihg  how  fcift 
they  do  hereby  add  unto  the  dreadful  Account  which  they  muft  give  at  the  great 
and  dreadful  Day  of  Judgment,  for  thus  contemning  the  W'ifdom  and  Goodnefs 
of  God,  ?s  well  as  for  tranfgrefling  his  Command,  which  challenges  their  Pre- 
fence  in  his  Houfe,  who  never  intended  that  his  MinKkrs  (hould  preach  unto  the 
bare  Walls,  commanding  Men  and  Women  "  not  to  forfake  the  aflembling  of 
themfelves  together,  as  the  Manner  of  fome  is,"  Heb.  10.  25.  Who  however 
cari  prate  againft  the  Doctrines  of  Grace  and  plead  for  getting  to  Heaven  by  their 
ovi'n  fiee-will  Works  of  Righteoufnefs,  and  yet  do  by  their  Pradlice  manifeft  that 
their  Wills  are  not  over  free  in  doing  any,inftead  of  being  diligent  in  making  their 
Calling  and  Eledlion  fure.  .[ 

6 

Befides,  how  do  fuch  Objections  contradict  daily  Obfervation  ?  P"or  Men 
do  commonly  own  that  there  is  a  peremptory  Decree  concerning  Summer  ajnd 
Winter,  Day  and  Night,  Seed-time  and  Harveft  ;  that  while  the  Earth  remains 
thefe  (hall  not  ceafe  ;  and  yet  all  do  hold  that  the  Revolution  of  the  Sun  is  ne- 
cefTary,  and  that  the  Induftry  and  Pains  of  the  Hufbandman  is  not  thereby  fuper- 
ceded  or  rendred  needlefs,  he  thinks  it  neverthelefs  his  Duty  to  clear,  fence, 
manure  his  Ground  and  fow  his  Seed  in  due  Seafon.  We  pray  unto  God  to 
give  us  our  daily  Bread,  and  we  own  that  he  doth  give  it  unto  us  ;  and  yet,  who 
'  thence  concludes,  that  therefore  they  mayfitftill  wfth  foldfsl.  AriTjis,  expeClJrg 
that  they  fhall  be  miraculoufly  fed  ?i^;:  vir'SJno^moa  vcm  aw  ,3v  vl  j^nifiala  'n 

Again,  The  Scripture  declares  that  our  Days  are  determined,  that  the  Num- 
ber of  our' Months  are  with  God,  that  he  hath  appointed  our  Bounds  that 'we 
cannot  pafs,  that  there  is  an  appointed  Time  for  Man  to  live  upon  Earth,  that 
his  Days  are  liife  the  Days  of  an  Hireling,  t.  e^  i0.oc  that  is, hired  for  Service 
"  for  a  fet  determinate  Time,  either  of  Hours,  Days,  Weeks,  Months  or  Years, 
as  every  o-ne  of  •eomn.on  Senfe  do  know  ;  and  yet  who  thence  .concludes  that 
we  need  not  trouble  our  fe'ves  about  eating  or  drirfking  for  the  Support  of  Life, 
or  ufing  Phyfick  when  Tick  ?  Indeed  there  are  fonre  fo  wedded  to. their  own 
Notions  that  they  will  not  allow  that  there  is.fucb.a  Thing,  as  ^.certain  fi'«^d 

■^  <\  Period 


Qf(, Pre,DiESTlna*;jij3n  and^  El ECT70^f>  i^^. 

Period  of  Life  to  ^evcry  one  appointed  of  God,  which  they  cannoi  falJ  fliort-of, 
or  go  beyond,  altho'  both  Scripture  and  Fa6t  are  io  plain  againft  them  j  for 
furely  if  fuch  a  Period  be  not  evident  from  fuch  exprefs  7'erms  as  above-men- 
tioned, I  cannot  for  my  Life  fee  it  poflible  to  find  out  fuitable  Words  to  exprefs. 
fuch  a  Thing  by  :  However  with  fuch  as  withftand  the  plainefl  Expreffions  iit. 
this  Matter  I  own  my  Argument  is  of  no  Force,  as  taken  from  the  fixed  Periods 
of  Men's  Lives  ;  however  would  fay  unto  them,  that  if  becaufe  we  a/Tent  that 
God  has  uaalterably  fixed. the  Period  of  Men's  Lives,  that  therefore  there  is  no 
Need  of  ufing  either  Food  or  Phyfick,  but  to  fit  ftill,  expeding  that  theirHeahhs 
and  Lives  fhall  be  preferved,  let  thefe  Objectors  not  only  talk  but  do,  let  them 
abide  by  their  own  Conclufions  and  try  the  Experiment  only  for  one  Week, 
which  willbe  Time  enough  to  convince  them  of  their  Folly,  which  is  not  over 
fmall,  when  to  confront  thefe  Doctrines  of  God's  Appointments  io  clearly  re- 
vealed in  Scripture,  do  prefs  other  Parcels  of  the  fame  into  their  Service  in  or- 
der to  overthrow  that  which  is  fo  exprefs  and  plain,  yob  7.  i.  Chap  14.  3,  i/. 
Particularly  that  Cafe  of  fick  an.l  praying  H-:2.;kiab,  alledging  that  Ciod  lent  unto 
him  this  peremptory  MefT^ge,  "  Set  thine  Houfe  in  Order,  for  thou  fhalt  die 
and  not  live,"  that  hence  H-^zt'^iah  prayed  to  be  fpared,  and  that  God  accord- 
ingly added  unto  his  Days  fifteen  Years.  The  Propo/iiion  we  grant,  but  the 
jfr/ninian  Conclufion  we.,  do  upon  g^sd  Qrounds  deny. 


7'  .  CHAP.     IX. 

tP^herein  th£  jixed'.  Period  of  Man* s  Life,  is  proved  ;    and  the   Cafe  cf 
fick  Hezekiah  particularly  difcuffed. 

IT  ha.h  been  already  obferved  in  the  Clofe  of  the  laft  Chapter,  That  howfo- 
ever  plainly  and  fully  the  fixed  Period  of  Men's  Li\es  is  declared  in  the 
divine  Oracles,  and  even  evident,  from  right  Reafuri,  yet  it  is  a  Doctrine 
which  our  Opponents  will  by  no  Means  allow  of;  who  accordingly  b-ing  in 
againfl  us  the  Cafe  oi  fick  Heztiiah  ;  juft  as  tho'  the  h'ly  Scriptures  did  contra- 
di6l  themfelves  ;  and  as  tho'  it  were  reafunable  that  a  more  obfcure  Pafi'age  thereof 
fhoulJ  be  brought  in  order  to  explain  and  fuperceed  other  Parts  or  Propofitions 
thereof  that  zre  nio/i  plain  znd  obvious  ;  witnels  thofe  fore-mentioned  Texts  in 
Joh  71  I.  Chap.  14.  3,  14.  contrary  to  all  good.  Reafon^  in,  the  World,  and 
the  juft  Rules  of  Interpretation,  which  are,  that  as  there  are  no  real  Incon- 
fftencies.  in  the  divine  Oracles,  fo  in  making  out  the  Harmony  of  the  fame  the 
plaineft  and  moft  obvious  Expieflions  be  made  the  Touchfione  of  thofe  that  are 
cbfcure  or  hfs  clear.  Befides  their  Interpretation  of  that  Paflage  concerning  f.ck 
/■/exfkiah  \s  moft' unworthy  of  the  tf/zt'//^  and  immufab/e  God,  and  contrary  to  the 
Doctrine  of  his  being  the  great  Govermur  of  the  IVorld  ;  juft  as  tho'  he  a<fttd  in 
a  Way  fub'irdinateMnt:)  the  Determinations  of  his  own  Creatures,  making  their 
Wilis  the  Rule  of  his  own.  God 


1 8^  Of  Predestination  and  Election. 

God,  it  feems,  (according  unto  them)  did  fend  unto  King  Hezekiah  z  peremp- 
lory  Mejfage^  laying,  '*  Set  thine  Houfe  in  Order,  for  thou  fhalt  die  and  not 
live,"  yet  had  not  abfolutely  determined  whether  he  {hould  die  of  that  Sicknefs  or 
not,  waiting  in  z  pendulous  Sufpenfe  X.o  kc  whether  he  would  repent  and  pray^ 
feperare  from  any  pofttlve  Determinations  whether  he  (hould  do  this  or  not,  as  a 
Condition  of  his  Recovery  :  Of  which  more  hereafter.  •-  \.'  >  ^i'-'  '  --^-i 

According  tothefe  Men,  altho'  God's  Providence   (as  our  blefled  Saviour 
fhews)  doth  reach  to  the  Life  of  a  Sparrow  and  the  Hairs  of  Men's   Heads,  yet 
in  fo  great  a  Matter  as  the  fixed  Period  of  their  Lives,  his  providential  Govern- 
ment and  Determinations  muft  have  no  Place,  unlefs  it  be  in  a  W zy  fubordinate 
unto  the  fickle  JVills  and   uncertain  Determinations  of  his   Creatures.     God,   it 
feems,  fhall  be  allowed  the  Power  of  threatening  them  with  Deaths    but  at  the 
fame  Time  leave  it  wholly  to  their  Determinations  whether  the  Threatning  fhall 
be  executed  or  not :  God  with  folded  Arms  (with  Reverence  be  it  fpoken)  look- 
eth  on  as  a  bare  Spe^ator  inftead  of  an  ahfolute  Determinator.     He  fhaJl  be  allowed 
the  Title  of  Governour,  and  of  declaring  his  Mind  in  Matters  of  Life  and  Death, 
■while  his  Creatures  (hall  have  the  cajiing  Vote  in  \\\o{q  grand  Affairs  of  his  Go- 
vernment, contrary  to  all  the  natural  Ideas  we  can  have  of  a  Being  of /«/?«//*  ^ 
and  abfolute  PerfeSiion^  contrary  not  only  to  the  Doctrine  of  holy  Scripture,  but^ 
alfo  to  natural  Religion,   contrary  unto  the  Perfections  of  his  Wifdom^  Immuta- 
bility^ and  even  his  perfect  Fore-knowledge  of  all  Things  :   "  For  known  unto  God 
are  all  his  Works  from  the  Beginning  of  the  World  ;   who  bemg  Lord  of  Hea- 
ven and  Earth,  giveth  unto  all  Life,  and  Breath,  and  all  Things  :  And  hath 
made  of  one  Blood  all  Nations  of  Men  for  to  dwell  on  all  the  Face  of  the  Earth, 
and  hath  determined  the  Times  before  appointed,  and  the  Bounds  of  their  Habi- 
tations," ASis  17.   26.     "  He  hath  determined  our  Days,  and  the  Number  of 
our  Months  ;  he  hath  appointed  our  Bounds  that  we  cannot  pafs,"  'Job  14.   3. 
*'  There  is  an  appointed  Time  for  us  to  live  upon  Earth,  for  our  Days  are  like 
the  Days  of  an  Hireling,"  Job  7.   i.     And  yet  thefe  Arminiam  will  not  allow 
that  he  hath  fo  fixed  and  determined  the  exaii  Bounds  of  our  7";W,  our  Months\ 
and  our  Days,  that  we  cannot  come  fhort  of,  or  exceed  thofe  Bounds,  but  muff 
needs  have  it  that  it  is  in  Man's  Power  either  to  Jhortenov  lengthen  their  Days 
05  they  will.     I  wonder  then  that  thefe  Men   (if  they  live  long  Lives  and  are 
afraid  of  Death)  don't  execute  this  their  Will   in  keeping  ofF  Death  for  ever, 
or  at  lealt  for  a  longer  Time,  and  not  prove  fuch  arrant  Fools  as  to  let  Death 
have  the  Maftery  over  them,  until  they  have  lived  and  enjoyed  themfelves  fifteen 
Years  longer.     Surely  that  is  well  worth  their  praying  for  :  How  do  they  know 
but  this  will  caufe  God  to  change  his  Mind,  and  grant  thf^m  a  Reprieve  for  fuch 
a  Term  or  more,  altering  his  peremptory  Meflage  that  they   fhall  die  and  not 
live  ?     Surely  if  their  Relenting  will  melt  his  Heart  towards  them,  caufinghim 
to  relent,  it  is  well  worth  their  While  to  relent  before  and  pray  unto  him.     But 
alas,  poor  Men  !    here  I  doubt  they  will  be  fadly  baulked,   in  that   (as  Fa6l  de- 
clares) many  Times  the  moft  ardent  Prayers,   the  deepeft  relentings  of  Soul,  the  . 
greateft  Humiliations,  and  even  the  beft  of  Me&ns,  the  utmoft  that  the  moft  : 

.     ;  i  ^•    ,    .       flcilfuL' 


Of  Predestination  and,  Election.  187 

ikilful  Phyficians  can  do,  do  all  fail,  the  fick  Man  muft  die  and  live  no  longer  j 
and  what  then  becomes  of  their  conditional  Decree  about  Men's  dying. 

If  they  fhould  objed  (being  pinched  here)  '<  that  Hexekiab's  Cafe  wz^ peculiar 
and  extraordinary^  as  coming  under  GoA's conditional  Decrees,"  I  would  afk  them 
why  then  do  they  argue  from  his  particular  Cafe  unto  the  ^^W(?r^/ Cafe  of  all  Men  ? 
To  argue  from  a  Particular  to  a  Univerfal  is  falfe  Logic,  which  good  Reafoners 
fiiould  not  be  guilty  of.  Befides,  how  are  they  herein  confuted  by  Fai^,  that 
however  Hezekiah's  Prayers  and  Relentings  (as  they  will  have  it)  moved  God  to 
reflore  him  and  add  fifteen  Years  more  to  his  Days,  yet  this  doth  not  hold  good 
in  all  Men,  who  are  not  favoured  with  a  Reftoration  and  Addition  to  the  Days 
of  their  Life,  feeing  the  moft  ardent  Prayers  and  belt  Means  do  oftentimes  prove 
ineffectual,  they  notwithflanding  muft  not  come  off  that  Bed  of  Sicknefs  whereon 
they  lie,  but  go  down  to  the  Gates  of  the  Grave  :  And  pray  what  otl  e;  good 
Reafon  can  be  afTigned  but  that  their  Time  was  come,  their  appointed  Time  ? 
While  on  the  other  Hand  it  is  oftentimes  feen  that  Perfons  that  are  brought  {o 
low  that  in  their  own  and  all  other  Men's  Apprehenfions,  are  dying  Men,  do  yet 
beyond  all  human  Expectation  recover  and  live  many  Years  :  And  pray  what  pro- 
per Reafon  can  be  aflign'd  for  this  but  that  their  appointed  Time  was  not  come  ? 
Altho'  King  Ahab  ufed  the  utmoft  Policy  in  difguifing  himfelf  in  Battle,  har- 
naffed  from  Head  tpFoot,  yet  he  7nufi  die  in  Battle  by  anArrow  from  aBow,drew 
at  a  Venture  by  the  Soldier,  enteiing  in  between  the  Joints  of  his  Harnefs, 
while  King  Jehojaphat^  openly  expofed  to  the  utmoft  Danger,  fhall  efcape  both 
with  Life  and  found  Limbs.  It  was  indeed  in  Refpedl  to  the  Soldier  a  cafual 
Tning  that  his  Arrow  killed  Ahab^  but  not  fo  in  refpe£t  of  God^  who  directed 
the  Arrow.  When  a  Man  dies  by  an  undefigned  Stroke  of  his  Neighbour  that 
did  not  lie  in  wait  for  his  Life,  God  is  faid  to  deliver  him  into  his  Hand,  Exod. 
21.  13.  Deut.  19.  5.  This  is  what  all  muft  own,  or  elfe  we  ftiall  run  upon 
and  overthrow  God's  abfolute  Dominion,  making  him  out  to  be  a  fubordinate 
Governour  of  the  World,  under  the  Controul  of  his  Creature'*^  Will.  Whereas 
he  hath  placed  his  Throne  in  the  Heavens,  and  his  Kingdom  ruleth  over  all  ; 
and  as  he  is  the  giver  and  taker-away  of  Life,  fo  his  Dominion  is  manifefted  in 
the  Difpofal  oi  t\\Q  fame,  as  to  Manner^  77w(?and  Means.  "  He  (as  Rev,  Char- 
nock  well  obferves  in  his  Difcourfe  on  God's  Dominion)  keeps  the  Key  of  Death 
as  well  as  that  of  the  Womb  in  his  own  Hand  :  He  hath  given  Man  a  Life,  but 
not  a  Power  to  difpofe  of  it,  or  to  lay  it  down  at  his  Pleafure  ;  and  therefore 
hath  he  ordered  Man  not  to  murder  another  Man  or  himfelf:  Man  muft  expe(St 
his  Call  and  Grant  to  difpofe  of  the  Life  of  his  Body.  Why  doth  he  cut  the 
Thread  of  this  Man's  Life,  and  fpin  another's  out  to  a  longer  Term  ?  Why 
doth  one  die  an  inglorious  Death,  and  another  more  honourable  F  One  filently 
drops  away  in  the  Multitude,  while  another  is  made  a  Sacrifice  for  the  Honour 
of  God  or  the  Safety  of  his  Country.  This  is  a  Mark  of  Honour  he  gives  to 
one  and  not  to  another.  Phil.  j.  jq.  "  To  you  it  is  given  not  only  to  believe 
but  alfo  to  fuff<?r  for  his  Sake."  The  Manner  of  P^/^r's  Death  was  appointed, 
yoh.  21.  19.  Why  doth  a  fmall  and  flight  Difeafe,  againft  the  Rules  of  Phyfick 
-     i  and 


l88  0/"  PftE'DESTIN^ATION    ^»/  ELECTION-. 

and  the  Judgment  of  the  beft  Pra^itlonery,  diflodge  one  Man's  Soul  out  of  his 
Body,  while  a  greater  Difeafe  is  maftered  in  another,  and  difcharges  the  Patient; 
lo  enjov  himfelf  a  longer  Time  in  the  Land  of  the  Living  ?  Is  it  the  EfFe<fl  of 
Means  f  >  much,  as  of  the  f  )vereign  Difpofer  of  all  Things?  If  Means' only 
did  it,  the  fame  Means  would  alwaj  s  work  the  fame  EfFe£t,  and  fooner  mafter  & 
cwarfifh  than  a  giant- like  Difeafe.  Our  7'imes  are  only  in  God's  Hand,  Pfalj 
31.  15.  either  to  cut  fhort  or  to  continue  long  :  As  his  Sovereignty  made  the 
firft  Marriage- Knot ^  fo  he  referves  the  fole  Authority  unto  himfelf  to  make  the 
Divorce. 

]  fhall  now  for  the  further  clearing  up  the  Point,  lay  down  fome  undeniable 
Propoftcions,  and  thence  draw  fome  natural  Conclufions. 

Prop.  I .  That  there  is  fuch  a  Thing  as  a  Time,  a  Year,  a  Month,  a  Week, 
a  Day,  anHour,a  Mmute,  when  Man  muft  die  :  Events  of  Fa£ts  do  declare  that 
they  don't  live  here  for  ever. 

Prop.  1.  That  both  the  Lives  and  Deaths  of  all  Men  are  in  the  Hand' of 
God  ;  that  when  Men  do  actually  die,  it  is  he  that  gives  Death  its  Ctmmiflion 
to  feize  upon  them.  To  fay  otherwife  would  be  to  fet  up  a  blind  Chance  in  the 
Room  of  divine  Providence,  and  to  confront  the  facred  Oracles,  which  pofitively 
/ay,  that  our  Times  are  in  God's  Hands  ;  and  declare,  there  is  aH  ap- 
pointe<l  Time  for  Man  once  to  die  i  and  that  *'  to  God  do  belong  the  Iffues' 
from  Death,"  PJal  68.  20. 

Prop.  3.  That  God  Almighty,  as  he  is  the  great  Governour  of  the  World, 
fo  is  a  Being  infinite  in  Wifdom  and  Knowledge;  that  from  all  Eternity  h© 
perfecSlly  foreknew  the  exait  Juncture  of  Time  to  en  Hour  and  ATtnute^  when 
every  Man,  ^Vcman  and  Child  fhould  expire  2nd  leave  this  World.  Surely 
none  dare  dei  y  t!)is.  The  Dc(Strine  of  God'b  foreknowledge  is  what  none,  I 
believe,  is  fo  h  rdy  as  to  deny  j  fo  that  an  Argument  deducible  thence,  is  what 
the  moft  nimble-witted  zi^A  crafty  Arminian  could  never  yet  get  over,  but  are 
brought  to  their  Ne  plus  ultra  when  urged  with  it. 

Now  from  thefe  Propofitions  I  fairly  conclude,  that  God  hath  unalterably  fixed: 
the  Bounds  of  every  Man's  Life,  over  which  be  cannot,  Jhall  not  pafs  :  For  as 
there  is  a  Time,  fooner  or  later,  when  every  one  mufl  die  ;  as  God  hath  ap-. 
pointed  to  Men  once  to  die,  and  as  he  withal  hath  a  perfe(5t  Foreknowledge  of 
thevery  pindlure^  and  Moment  wherein  they  fhall  die  ;  that  he  hath  moff  cer^' 
tainly  and  un  Iterably  fixed  and  appointed  that  very  funSfure  and  Moment.  7  here* 
is  no  flinching  from  this  Argument  by  a  Heap  of  hefitating  Ay.,  But'' 5,  Ifi  and> 
Ami's.  If  God,  as  indeed  he  doth,  mofl  certainly  foreknow,  that  in  fuch  a' 
"^eir.  Month,  Week,  Day  and  Hour,  I  fhall  certainly  expire  and  leave 
this  World,  then  it  is  mofl- evident  that  I  fhall  not  fall  fhort  of  nor  go  beyond' 
that  Period.  '  ;  .    .    ' 

But' 


Of  Prei>estination  and  Election.  189. 

But  now,  if  according  to  the  y/rw/Wa?i  Notion,   that  Period  ht  undetermined^ 
remainingyfci/^  and  uncertain^  I  would  define  them   to  tell   me  how  God   could 
foreknow  it  to  be  certain?     Dare  any  Man   that  acknowledgeth  that  his  Death 
is  certain  one  Day  or  other  to  come  to  pafs,  that  God  hath  appointed  him  once 
to  die,  and  who  withal  confelFeth  that  God  hath  a  moft  perfe6t  Foreknowledge 
of  the  very  Time  and  Jundure  when  he  {hail  die  ?     Dare  fuch  a  Man,  I  fciy,, 
who  a.knowledgeth  thefe  Things,  yet  ftill  (hnd  it  out  that  God, hath  not  una!- . 
t.erably  fixed  that  Juncture  ?     Surely  no  Man  in  his  right  Senfes  will  offer  to  do,^ 
^  \   thereby  contr<idi(fting  his  own  Conceilions  herein,  as  well  as  thofe  plain  and  . 
pofirive  Scripture  Declarations   which  abundantly  confirm  my  Argument,  vi%. 
*«  That  Man's  Days  are  determined,  together  with  the  Number  of  his  Months,  , 
that  God  hath  appointed  his  Bounds  which  he  cannot  pafs,  but  fhall  accomplilh 
as  an  Hireling  his  Days,"  'Job   14;   3,  4.    compared  vyi^b  ^cA  7.    i.   *'Js  there 
net  an  apfointed  Time  for  Mm  fo  live  upon  the  Earih  ?      Are  rot  his  Days  z%- 
the  Days  of  an  Hireling?"     VVhere  obferve  the  interogative  Manner  of  fpeak-. 
ino'  doth  give  out  the  positive  Truth  with  a  moft  powerful  Emphafis  and  Evi- 
dence ;  anfwerable  to  which  ^i?^  faith,  Chap.    14.    14.   '*   AH  the   Days  of  my 
appointed  Time  will  I  wait,  till  my  Change  come." 

To  all  this  }  would  c^ery^  Whether,  as  God  foreknows  the  Jun£lure  of  every 
Man's  Death,  he  foreknows  it  to  be  the  Effe<Sts  of  Chance^  or  as  htt 
0Ufi  Agency  ?  To  fay  the  former  would  be  fijch  Blafphemy  as  1  believe  my  Op- 
ponents won't  venture  to  declare  ;  and  to  fay  the  latter  h  in  Fadlto  grant  my 
Arguinent,  which  they  won't  be  vei;y  well  pleafed  to  do  :  For  to  feperate  God's 
Agerqy  jn  fuch  a  weighty  Affair  fi;oni  his  infallible  Purpofes,  is  too  (hocking  to- 
be  ac'mitted.  So  that  it  lies  upqn  them  either  to  grant  my  Argument,  or  elfe 
run  upon  thofe  grofs  Abfurdities  and  dangerous  Rocks  which  is  not  fafe  for  Men 
to  vent^Fe^pon.    103  znoiji^oqoiS   (arrnol  3rfi  ylqqs  bns  m:'toi  oj  won  JuS 


r-.i 


.  And  here,  in  order  to  prevent  all  trtfiing  Objedions,  Jet  it; be  obferypd.  That; 
tho'  I  argue  in  this  Cafe  from  the  PerfecSlions  of  God's  Foreknowledge,  yet  not 
merely  and  barely  therefrom,  but  from  it  in  an  infep{r,able  ConjunSiion  with  h,is  ab- 
folute^  alwife  Purpofes  and  Determinations^  according  as  we  find. .them  unr.ted  in 
the  Death  of  the  IVl^n  Chrifl  Jefus,  who  wa§  ^eliyerod  by  the  detqrmjivate 
Courafel  as  well  as  the  Foreknowledge  of. God,,  bjy  v/\\\(i\i\\h'^  ,verj  -fiour  (Ofhis 
DeathiWas  unalterably  fixed,  fo  as  jhat  however  the  wicked  Jews  oftqi  attempted 
to  take  away  his  Life,  yet  were  not  able  to  do, it.  Job.  7.  30.  "They,  fought 
tP  take.hijn,  bi^t  no  Man  laid  Hands  on  him  :  And -why  ?  B^cauie '.hi^.Hoi^r 
was  n^tiyet  come."  But  afterwards  it  is  faid,  '*  Jefus  knew  that  his. Hour  jyasj 
corne, -that  he  jj:  quid,  depart  .out  of  this  Wotld  unto  the  Father,"  Jgh._  1-3,  j.,. 
And  again,  a  little  before,, his  Peat jibq  "  -lifted  up  his  Eyes  to  Heaveri  and  faid,- 
Father  the  Ho^Jr  is  come,".,  Job.ryjj.,1^  -So  that  when  his  appoiijited^  Time  an4 
Hour  was  come  ihe  depaitcd  out  of  the  .World  indeed.,- anfwerable.jtp(  Gpd*5  pe^?, 
fe<5l  TpreknowMge  afld,Det^rmin^tipnSvOr;4et?rniinate  Counfe^.-  .Accordingly] 
^iawfoevcri,;  bft_,a  T^^jng  often  fjpoJtf  jift:afl^ecf.j^i/iioi«ary^ri5i[thoughtlefs  M^nj 
il:  .;.v  '  '    "ner 


190  Of  Predestination  and  Election. 

i>er  of  Perfons  departed,  that  their  Time  ivas  come,  yet  Is  a  Saying  in  it  felf  both 

wife  and  true. 

And  here  I  muft  again  obferve,  as  once  before.  That  however  the  Death  of 
Chrilt,  with  the  very  Hour  thereof,  was  unalterably  fixed  by  the  divine  Decree, 
that  until  it  was  come,  neither  Herod  nor  the  Jews  could  take  away  his  Life, 
yet  Jofeph  by  liSTpecial  Command  from  God,  was  led  to  flee  into  Egypt  with 
the  Child  Jcdis  and  his  Mother,  as  a  Means  of  Safety  from  Herod'^  cruel  Hands,' 
who  accordingly  ftayed  thereuntil  Herod  -wzsdtzd.  Moreover,  how  often  do 
we  read  of  the  prudential  Means  our  blefled  Saviour  uled  when  come  of  Age  ia 
order  to  el'cape  Danger  and  Death  from  the  Hands  of  his  enraged  Enemies  ? 

All  which  is  enough  to  fatisfy  every  one  that  is  capable  of  Convj£tion  from 
the  cleareit  Evidence,  that  the  Doctrine  of  God's  abfolute  Decrees  doth  not  in 
the  lealt  wive  Ground  for  any  thence  to  infer,  that  if  the  End  be  certain  then 
xhe  Means  are  needlefs.  As  alfo  in  the  very  Cafe  of  fick  Hezekiah,  concerning 
whom,  however  our  Opponents  do  obje<5l,  that  neither  his  Death  nor  Life  at 
that  Time  of  his  Sicknefs  when  it  was  faid  that  he  was  fiek  unto  Death,  was 
unalterably  determined  of  God,  yet  1  hope  they  will  allow,  that  afterwards  when 
God  in  fo  extraordinary  a  Manner  ajuredh\m  that  he  fhould  live  yti  fifteen 
Years  lon<yer,  that  then  God  fixed  the  Bounds  of  his  Life;  and  yet  fu  rely  they 
will  net  venture  to  fay  that  the  Ufc  of  the  Plaifter  of  Figs,  which  God  ordered 
as  a  Means  of  his  Recovery  was  neidlefs  ;  or  that  henceforth  he  need  not  eat 
and  drink  as  a  Means  to  preferve  his  Life,  which  God  had  infured  w  him  for 
thofe  fifteen  Years  ;  or  that  he  need  not  henceforth  be  careful  to  fliun  Dangers. 
Thus  might  we  deal  with  our  Opponents  in  a  Way  of /a/?  Retaliation. 

But  now  to  return  and  apply  the  former  Propofitions  concerning  the  fixed 
Term  of  Man's  Life  to  the  Cafe  of  Hezekiah.  And  I  accordingly  obferve, 
that  as  there  is  a  Time  and'  Hour,  fooner  or  later,  when  Men  muft  die,  and  that 
God  hath  a  perfe6l  Foreknowledge  of  that  very  Juncture,  and  that  it  is  God 
that  gives  and  takes  away  Life  ;  fo  accordingly  a  certain  Time,  Day,  Hour 
and  Moment  came  when  King  Hezekiah  did  aSfually  die  and  not  live  beyond 
that  Period  ;  alfo  that  God  had  a  moft  perfect  Foreknowledge  of  that  Period 
from  Eternity,  and  that  he  did  mofl  unalterably  decree  that  he  fhould  not  a£lu- 
ally  expire  fooner  or  later  than  the  Hour  and  Moment  in  which  he  did  :  For  as 
this  is  the  Cafe  with  regard  to  the  Death  of  Men  in  general,  it  muft  needs  be 
fo  with  Hezekiah  in  particular,  whofe  Times,  Life  and  Death  were  as  much  in 
God ^s  Hand,  as  much  under  the  divine  Cognizance,  Government  and  Deter- 
minations as  any  other  Man' s  whatever.  So  that  of  this  ficfc  King  we  may  on 
)nft  Grounds  fay,  Was  there  not  anappomted  Time  for  him  to  live  upon  Earth  ? 
Were  not  hts  Days  like,  or  as  the  Days  of  an  Hireling  P  Did  he  not  accom- 
plifh  as  an  Hireling  his  Days  ?  Were  not  his  E>ays  determined,  and  the  Num- 
ber,, the  exa£f  Number  of  his  Months  with  God  the  great  Determinator  from 
Eternity  f*  Did  he  not  evmihen  appoint  his  Bounds  which  he  emldnot,  and 
»vu  which 


Of  Predestination  and  Election.  rg.r 

which  confequently  he  did  not  pafs  over  ?  Surely  all  fuch  as  pay  a  venerable  Re- 
gard to  the  divine  Oracles,  and  even  the  natural  Ideas  Men  have  of  God,  as  a 
Being  oiabfolute  and  infinite  Perfections,  abiding  by  the  plain  Meaning  and  gram- 
matical Conftrudion  of  Words,  and  who  to  all  this  Ihall  wifely  obftrve  the  vari- 
ous Occurrences  of  divine  Providence,  vifible  to  the  Eyes  of  all  Men  as  Matters 
of  Fail,  nnuft  needs  methinks  (anfwerable  to  the  clearelt  Didtatcs  of  riglu  Rea- 
fon)  allow  the y«/?«^y}  and  Validity  of  nty  Argument.  And  yet;  our  Oppor.ents 
think  they  raaul  us  very  fore,  when  with  fo  great  a  Degree  of  Smartnefs,  in  Op- 
pofition  to  us,  they  exprefs  the  Words  of  that  peremptory  Meflage  of  God  to 
King  Hezekiahy  «'  Set  thine  Houfe  in  Order,  for  thou    shalt   die    and 

NOT  LIVE." 

Hence,  fays  one,  *'  Here  were  noConditions  at  all  mentioned, but  that  it  was 
*'  fpoken  in  as  binding  a  Manner  as  Words  could  exprefs  it,  both  in  the  nega- 
**  tive  and  pofitive,  and  that  yet  he  did  not  die  then,  and  that  the  Reafon  where- 
"  fore  he  lived  yet  fifteenYears  longer,  was  becaufe  he  prayed  and  wept  fore." 
But  I  pray,  what  doth  this  goodly  Rhetorick  amount  to  but  this^  that  the  Al- 
mighty was. fully  determined  upon  it  that  he  fhould  certainly  die  of  that  fore  Fi': 
of  Sicknefs  ;  that  neverthelefs  upon  his  Creature's  Motion  he  foon  changed  his 
Mind  ;  or  that  he  remained  flill  upon  the  IVaver  whether  he  fhould  adtually  die 
at  that  Time  or  not,  waiting  in  a  pendulous  Sufpence  to  fee  what  King  Hezekiah 
would  do  J  whether  he  would- humble  himfelf,  pray  and  weep  in  Order  to  prevent 
the  fatal  Stroke  or  not  :  If  he  did  then  he  fhould  live  yet  fifteen  Years  more  j  it 
not,  then  the  fatal  Stroke  (hould  be  given  ;  the  fatal.  Ax  being  now  it  feenis 
lifted  up,  waiting  only  for  Hezekiah's,  not  God's  Motion  and  Determinations 
in  this  Matter  :  As  the  Objedlor  adds,  **  Now  (fays  he)  if  Hezekiah  had  not 
"  prayed  unto  the  Lord  nor  relented,  I  as  firmly  believe  that  he  v/ould  have 
•'  died  then  of  that  Difeafe,  as  any  Man  would  die  if  his  Head,  was  chopped  tft*' 
"  with  a  Broad-Ax." 

This  is  fome  of  the  ^/ij^^  Language  of  our  Times,  by  which  Men  (anfwera- 
ble to  their  vain  Inventions  and  Conceptions)  do  fpeak,  but  very,  narrovjly  and 
dijhonourahly  of  the  divine  Perfe£i:ions,the  Decrees  H  Providence  of  the  all-knaiu- 
ing^  akuife  and  immutable  Jehovah,,  the  glorious  Father  of  Light?,  "  with  whom 
there  is  no  Variablenefs,  nor  even  fo  much  as  the  Shadow  of  turning,"  Jam.. 
I.  17.  "  Who  is  of  one  Mind,  and  none  can  turn  him,  and  what  his  Soul  de- 
fireth  even  that  he  doth,  fleadily  performing  the  Things  he  hath  appointed  for 
us,  and  many  fuch  Things  are  with  him,"  Job  23.  13,  14.  "  VVhofe  Couii- 
fels  ftand  for  ever,  and  the  Thoughts  of  his  Heart  unto  all  Generations."  A 
plain  Evidence  and  Argument  of  the  Perfection  of  his  Nature  and  Government, 
as  in  a  moft  fovereign  and  majeftick  Manner  he  hath  been  pleafed  to  declare, 
•'  Remember  the  former  Things  of  old,  for  I  am  God  and  there  is  none  elfe, 
I  am  God  and  there  is  none  like  me,  declaring  the  End  from  the  Begini.ing,  and 
from  antient  Times  the  Things  that  are  not  yet  done,  faying,  My  Counfel  fhall, 
ftaad,  and  I  will  dg  all  my  Pleafurci     Who  hath  appointed  the  antient  People, 

C  c  and, 


19^  Of  Predestination  and  Election. 

and  the  Things  that'  are  coming  and  fhall  come."  Pfa],  33.  ri.  Ifau  ■44.  7. 
Chap.  46.  10.  ■  '•  Who  hath  made  of  one  Blood  all  Nations  of  Aien  for  to 
dwetl  on  all  the  Face  of  the  Earth,  and  h^th  determined  the  Times  before  a p- 
lo'nted,  and  the  Bounds  of  their  Habitation,"  Jlds  17.  20.  Alfo  the  Bounds 
'cf  their  Lives  and  exact  Number  of  their  Days,  how  loiig  they  (hall-  live  upon 
the  Earth,  and  their  bounded  Habitations  :  '^  For  their  Days  are  determined, 
and  t!iC, Number  of  their  Months  are  with  God  ;  he,  even  he,  bath  appointed, 
7^^w//f')ci3/)' appointed  their  Bounds  which  they  cannot  pafs,"  Job  td^.  5.  And 
iljcrefore  there  are  no  altering  and  fbifting  them  upon  the  Creature's  Motions 
and  fick]e  Determinations  ;  For  the'  "  there  are  many  Devices,  and  turnings  of 
Thought  in  the  Hearts  of  Men,  neverthelefs  the  Coimfel^  the  zt;//>  and  unaltera- 
i'/i' Counfel  of  the  Lord  //;^/ fliall  fland,"  Prov.    19.   21. 

If  God's  Determinations  are  fo  unTverfally  concerned  in  the  Difpofal  of  a  Lot^ 
how  much  more  iil  the  Difpofal  of  the  Lives  and  Death  of  Men  ?  For  *'  th'e 
Lot  is  caft  into  the  Lap,  but  the  whole  Difpofal  thereof  is  of  the  Lord,"  Prov. 
^^'  33-  Thofe  Events  which  to  Men  are  contingent  and  cafual^  are  to  the  Lord 
icrtain  and  infallible^  even  as  to  cafting  of  Lois ;  (Things  too  facred  to  be  trifled 
with,  or  to  be  ufed  upon  any  trif.ing  Occafions,  tho'  at  the  fame  Time  ufeful  to 
<]ecide  Affairs  of  Moment,  to  prevent  and  caufe  Contentions  to  ceafe,  Prov. 
iH.  18.  A£is  I.  26.)  but -that  by  the  Bye.  So  alfo  with  Regard  to  the  Deaths 
of  Men,  which,  tho'  cafual  ?isto  Men,  yet  certain  unto  God  :  VVitnefs  the  fore- 
cited  Inftance  of  King  Jhcib,  who  died  by  the  cafual  Stroke  of  an  Arrow  from  a 
Bow  which  the  Soldier  drew  at  a  Venture  ;  yet  at  the  fame  Time  it  muft  be 
confcfied  that  he  died  by  the  infallible  Counfel  of  God,  who  had  appointed  thofe 
Means  to  efred  the  End,  even  the  Death  of  Ahab,  by  which  it  was  effedled. 
"Whence  v.'e  m?y  alfo  fee,  that  neither  the  Liberty  nor  Contingency  of  fecond 
Caufes  are  taken  away,  bfit  rather  eflabli{hed  by  the  infallible  Purpofes  of  God  ; 
in  which  appears  his  Wifdom  in  difpofing  all  Things,  and  Power  and  Faithfuhiefs 
in  accomplifliing  the  fame.  Job.   19.   11.  Nu?nb.   23.    19. 

Hence  then,  in  all  our  Interpretations  of  the  divine  Decrees  and  the  facrecl 
Oracles,  we  ought  to  do  it  in  fuch  a  Manner  as  fhall  not  eclipfe  the  glorious  Per- 
fc<5tions  of  his  Nature,  nor  confront  the  moft  obvious  meaning  of  Words  in 
the  Scripture's  large  and  full  Account  of  the  Being,  Decrees,  and  providential 
'rianfa(51icns  of  the  almighty  and  alwife  Governour  of  the  World  :  As  this  is 
xlont  by  the  AfTerters  of  the  Dodlrine  o^  conditional  Decrees  that  may  or  may  not 
"conie  to  pafs,  entirely  turning  upon  the  Hinge  of  human  Arbitriment,  Men's 
fkkle  Wills  and  Pleafures,  by  which  the  great  Creator  is  not  only  brought  down 
to  a  mean  Dependance  upon  his  Creature's  fubjecfling  his  Will  to  theirs,  but  is 
•alfo  Terid red  liable  to  change^  jufl  according  to  his  Creature's  Humour  and  Self- 
determinations,  as  in  the  Cafe  of  Hezekiah  now  before  us,  according  to  fome 
Men^s  Interpretations  thereof ;  which  I  fhall  endeavour  to  overthrow  by  Argu- 
ments founded  on  right  Reafon  as  well  as  Scripture,  feeing  the  former  of  thefe  as 
well  as  the  latter  dot-li  declare,  that  Mutability  or  Subjedion  to  Change  is  alto- 
gether 


Of  Predestination  and,  Election.  i^j 

gether  incompatible  with  and  direiSlIy  repugnant  unto  the  very  Nature  of  the 
iupream  Being,  who  ftands  pofTefled  oi  infinite  Perfe6lions.  A  Point  concerning 
which  the  more  knowing  amongft  the  Armin'mm  are  fo  fenfible  that  (wheii 
pinched  hard  with  our  Arguments)  they  do  deny  that  their  Dodlrine  reprefent^ 
Qod  to  be  mutable.  But  the  natural  Confequence  of  their  Principles,  according 
to  all  juft  Methods  of  Argument,  is  fo  plain  and  full  a  Witnefs  againfl  them, 
that  their  Denial  of  the  Charge  is  altogether  too  weak  and  infuffident  to  confront 
and  overthrow  its  powerful dixxd  glaring  Evidence.  But  howfoever  the  more  knowr 
ing  and  wary  amongft  them  will  not,  totidem  verbis^  in  fo  many  Words  fay,  that. 
God  doth  fometimes  change  his  Mind,  yet  the  Author  is  able  to  produce  an  In-r 
fiance  of  one  (fomevv'hat  lefs  accute  than  fomeothers  of  them)  v/ho  did  fo,and  that 
too  in  an  earneft  Manner  ;  which  alfo  is  the  evident  Language  of  them  all  ac- 
cording to  their  Principles,  as  what  they  muft  confefs  if  they  would  bjut  fpeait 
out  as  he  did,  and  not  bite  it  in. 

Thefe  Things  obferved,  I  proceed  to  argue,  That  if  God  doth  ever  change 
his  Mind,  it  muft  be  either  for  the  better  or  for  the  worfe,  or  for  that  which  is 
of  equal  Goodnefs  with  what  he-at  firft  determined  j  either  of  which  renders  him 
an  imperfe5l  Being  ;  For  if  he  change  his  Mind  for  the  better^  this  renders  him 
fhort-iighted  and  defecSVive  in  his y?r// Determinations  j  if  for  the  icu^y^,  then  it 
will  follow,  that  from  his  being  wife  at  the  firft  he  afterwards  became  unwife, 
and  lefs  perfedl  at  the  End  than  at  the  Beginning  :  Lajlly^  Should  he  alter  from 
ap  equal  Condition  to  an  equal,  that  he  might  exchange  feme  good  Views  which 
he  had  in  his  Dehgns  before,  for  fom.e  which  before  he  had  nor,  this  alfo  renders 
hjm  to'be,  imperfed  both  before  and  after  his  Change,  as  not  knowing  certain'/ 
what  to  fix  upon  as  bejl,  and  fo  by  juft  Confequence  as  fubje<51:  to  neiu  Mutations 
ad  infinitum^  without  End  ;  which  to  affirm  would  be  higheft  Blaiphemy,  feeing 
to  deny  his  abfoluie  Perfections  is  to  deny  him  to  be#  God. 

I  fliall  in  the  next  Place  proceed  further  to  fhew  the  Vanity  of  the  Do6lrine 
oi  conditional  Decrees^  efpecially  as  it  relates  to  the  Cafe  under  Coniideration, 
according  to  the  Arminian  Interpretation  of  it ;  for  as  they  do  hereby  nianifeftlv*- 
ftrike  at  the  Perfections  of  God's  Dominion  and  Government,  his  Wifdom.andi . 
Immutability,  fo  alfo  at  his  Truth  and  Faithfulnefs  :   For  if,  as  fume  ai^ue,  King 
Hezekiah's  Continuance  in  this  Life  fifteen  Years  longer  was  altocerher  a  Tlun<r 
of  Uncertainty,  not  abfolutdy  determined  of,  God, '^^then  his:,. Word  .had  bpetv'.^ 
made  void,  which  was  in  the  fullefland  moft  emphatic  Maimer  d'eclared*  as  whatff* 
fhould  come  to  pafs  thereafter,    many  Years,  to  comQ^,-.  cox\chxn\^i^:foflc<h.iy^ 
Name,  who  was  to. come. of  Hezekiah's  Loins,  or  Race;   for  Hczckiahhtiz^:) 
Mannffah,  (and  that  too,  obferve,  a  confiderable  Time  after  his  Recovery  frontio 
that  lore  Sicknefs)  and  A'Lintt(pih  beg.  t  Atncn^  and  Anion  begat  J^ivah^    whom>:4i" 
I  faid,  was  exprefly  by  Name  propheficJ  of  in  the  Days  of  }s^\u2^''^trohcam^'^e^\i/i. 
great  and  brave  Reformer^  .and  who  (as  the  Event, declares) jwas  born  .wd  .bexij 
come  fuch  at  the:a'pporMited  Time,  according  to  the  vVofd'/of  the  Lordi,;  whiohfi) 
was  moft  exprefs,  k  King.   13.;  2.  ''.Thusifaith  the.  Lcrd,  behold  a  ChriJ-lhwiix.' 

C  c  2  bs 


194  Q/"  Predestination  and  Election. 

be  born  unto  the  Houfe  of  Dnvld^  Josiah  by  Name,  and  upon  thee  fiiall  he 
offer  the  Priefts  of  the  high  Places  that  burn  Incenfeupon  thee,  and  Men's  Bones 
fhall  be  burnt  upon  thee."  Now  if  King  Hezeklah  had  died  of  that  fore  Sick- 
nefs,  let  our  Opponents  tell  me  how  this  Word  of  the  Lord  couid  have  had  its 
certain  Accompliihment,  feeing  Mamffah^  who  was  to  be  Jojtah's  Grandfather, 
was  not  born  until  about  three  Years  after  his  Father  Hezskiah  recovers  of  that 
fore  Sicknefs  ?  For  when  his  fifteen  Years  were  expired,  and  he  flept  with  his 
Fathers,  ManaJJah  his  Son,  who  reigned  in  his  Stead,  was  juft  twelve  Years  old, 
as  may  be  feen  by  a  double  Account  of  the  Matter,  2  King.  20,  21.  Chap. 
ai.  r.  compared  with  2  Chron.  32.  33.   Chap.  33.  i. 

What  will  our  Objeilors  do  now,  feeing  Fadls  are  fo  plain  againfl:  them, 
which  I  perfwade  my  felf  they  won't  be  fo  hardy  as  to  deny  ?  And  furely  they 
won't  pretend  to  fay  that  God's  Word  of  Prophecy  concerning  yofiah^  which 
infallibly  came  to  pafs  according  thereunto,  was  a  Thing  of  Uncertainty^  as  the 
EfFedts  of  a  conditional  2ind  zvavering  Purpofe  in  the  Almighty,  who  is  not  a  Man 
that  he  fliould  lye,  or  be  at  a  Lufs  what  to  conclude  upon,  neither  the  Son  of 
Man  that  he  fhould  repent,  and  take  up  with  new  Refolutions,  as  the  Effects  of 
a  weak  and  wavering  Mind  :  *'  Hath  he  faid  and  (hall  he  not  do  it  ?  Or  hath 
he  fpoken  and  fhall  he  not  make  it  good  ?"  Nu?nb.  23.  19.  If  they  fhould  fay 
this,  then  by  the  fame  Rule  they  might  affirm  the  like  Uncertainties  concerning 
the  adtual  Accomplifliment  of  all  other  Prophecies  whatfoever,  even  thofe  that 
pointed  out  the  Coming  of  the  great  A^ejftah  in  the  Fiefh,  of  the  Seed  oi  David, 
of  whofe  Houfe  and  Race  was  Hezekiah.,  Manajfab^  Amon  and  yofiah^  as  may  be 
feen  in  the  Genealogy  of  Chrift  from  David  to  Jojeph^  Mat.  i.  10.  **  And' 
Ezekias  begat  Manajfes.,  (not  before  his  Refloration  from  that  Sicknefs,  as  be- 
fore obferved)  and  ManaJJ'es  begat  Amon,  and  Amon  begat  Joftah,"  and  fo  on  : 
So  that  when  Matters  are  duly  weighed,  our  Opponents  Interpretation  of  He- 
%ckiah's  Cafe  doth  at  once  flrike  at  the  Faithfuhiefs  and  Truth  of  God ;  at  his 
wife  immutable  Counfels  concerning  the  Defcent  and  Coming  of  our  Saviour  in 
the  Flefli,  and  the  Birth  of  the  Child  Jofiah  by  Name,  which  is  to  fet  up  Sceptifm 
•«E  on  the  Throne  inflead  of  divine  Providence  j  and  whither  that  further  tends 
is  not  difficult  to  determine. 

But  if  on  the  other  Hand,  they  will  confefs  the  abfolute  Certainty  of  the  Ac- 
•complifliment  of  the  aforefaid  Propheciesas  not  fubjeit  or  liable  to  an  Overthrow 
by  any  human  Occurrences,  then  they  cannot  fhun  acknowledging  the  like  Cer- 
tainty that  King  Hczekiah  fhould  recover  of  that  fore  Sicknefs  ;  becaufe  all  thefe 
Cafes  are  fo  interwoven  and  infeperably  linked  to  each  other  that  they  either  ffand 
or  fall  together  :  So  that  now  our  Opponents  are  brought  to  this  Dilemma,  that 
of  Neceffity  they  mufl  either  grant  my  /Argument,  or  elfe  yield  to  remain  upon 
Record  as  thorough-paced  Scepticks  in  Religion  ;  Their  Choice  is  now  before  . 
them.  Bur  before  they  come  to  a  full  Determination  therein,  let  me  befeech 
them  to  hear  me  a  few  Words,  by  which  I  would  advife  them  to  confider,  that 
in  order  to  the  taking  up  right  Notions  concerning  the  divine  Decrees,  wemuft 

ever 


Of  Predestination  and  Election.  195 

ever  bear  in  Mind,  that  as  God  is  an  almighty^  immutable^  ahv'ife  Being,  who 
from  Eternity  had  a  nioft  perfect  entire  View  of  all  Things  and  Events,  and  ac- 
cordingly laid  his  eternal  Schemes  in  the  rmjl  wife  Manner,  fo  there  can  be  no 
<?/?<?/•  Thoughts  in  him,  nor  Ob/hu£iions  in  the  Way  of  his  Purpofes  which  he 
did  not  forefee,  or  was  unable  to  remove,  wherefore  he  fliould  be  necefTitated  to 
make  his  Decrees  conditional,  waiting  and  attending  on  a  Heap  of  Con- 
tingencies or  fome  uncertain  Motions  and  Determinations  of  the  Creature  : 
No,  far  be  this  from  our  Thoughts  ;  for  be  as  an  infinitely  wife  Agent,  perfeiSl 
in  Knowledge,  did  from  Eternity  moft  wifely  propound  and  fecure  his  End  by 
the  Decree,  together  with  every  particular  Thing  and  Circumftance  that  was 
needful  for  and  that  related  unto  the  End  or  Event  for  its  full  Accomplifliment, 
both  Ends  and  Means  are  at  once  contain'd  in  the  Bowels  of  the  Decree,  and 
accordingly  in  the  moft  wife  Order,  both  of  Nature  and  Time,  are  brought  forth 
in  and  by  the  Difpenfation  of  divine  Providence,  that  prefides  over  all  Things, 
and  unto  whofc  Controul  all  Obftrudtions  whatfoever  are  fubje£t.  There  is  a 
moft  exadl  Analogy  between  what  Providence  tranfcribes  and  the  original  Copy  ; 
between  what  it  executes  and  effects  in  Time,  and  the  original  eternal  Model : 
Even  as  the  flcilful  Artift  in  making  a  curious  Piece  of  Clock-work,  doth  firft 
propound  to  himfelf  the  End,  and  therewithal  all  the  feveral  diftindt  Parts  of  that 
Work  in  a  moft  exa£t  Connedtion  and  Order,  afligning  each  Wheel  and  Pin  its 
proper  Place,  (o  that  even  the  crofs  Wheels,  in  Subferviency  to  the  Motion  of 
the  original  Spring  and  Mover,  are  all  defigned  to  effeil  the  End  determined  on 
by  the  Artift  in  his  making  of  it,  who  firft  fkilfully  intends  what  to  effect,  and 
then  effedb  what  he  had  thus  intended  ;  fo  God  the  great  and  alwife  Architedl 
of  the  World  and  Maker  of  all  Things,  in  his  Formation  of  even  the  Body  of 
Man,  doth  moft  marvelloufly  and  curioufiy  perform  that  Work  in  all  its  feveral 
Parts,  every  Member,  Artery  and  Vein,  anfwerable  to  his  alwife  original  Plat- 
form, as  the  royal  Pfalmift  (m  Allufion  to  the  A'lethods  of  a  curious  Architedl, 
who  firft  in  a  Book  makes  an  exaft  Draught  or  Model  of  the  Work  he  intends 
to  effecSt,  and  afterwards  anfwerable  thereunto  doth  effcdl  it^  doth  devoutly  crv 
out  in  his  Addreffes  to  his  Maker,  "  I  will  praife  thee,  for  I  am  fearfully  ai/d 
wonderfully  made  :  Marvellous  are  thy  Works  !  and  that  my  Soul  knoweth  right 
well  :  My  Subftance  was  not  hid  from  thee,  when  I  was  made  in  fecret,  and 
curioufly  wrought  in  the  lower  Parts  of  the  Earth  ;  thine  Eyes  did  fee  my  Sub- 
ftance, being  yet  imperfedl,  and  in  thy  Book  were  all  my  Members  written, 
which  in  Continuance  were  fafhioned  while  as  yet  there  was  none  of  them." 

Now  fcrely  in  God's  Works  of  Confervation,  Providence  and  Redemption, 
by  which  Man's  Life  is  preferved,  and  his  Soul  as  well  as  his  Body  redeemed,  it 
is  moft  rational  to  conclude  that  there  cannot  appear  (efs  Wifdom,  E;cactnefs, 
Order  and  Certainty  than  in  the  Formation  of  his  Body  ;  in  which  there  arc 
no  after  Thoughts  or  new  Refolutions  taken  up,  as  we  have  feen  :  For  in  Ho- 
nour to  his  moji  great -^nd  glorious  Nature  and  Perfe£iions  we  muft  confefs,  that 
one  and  all  of  his  Works  are  moft  worthy  of  himfelf^  made  'in  infinite  Wifdom  ; 
that  they  are  all  honourable  and  glorious,  full  of  Wonders,  made  to  be  remem- 
bered, 


19^  '  0/  Pred£Stination  and  Election. 

bered,  and  which  are  accordingly  fought  out  (tho'  not  with  a  finful  prying  Cu- 
riofityj  by  all  fuch  as  take  Pleafure  (herein  ;  who  hath  fent  Redemption  unto  his 
People,  and  commanded  his  Covenant  to  ftand  faft  for  ever,  holy  and  re- 
verend is  his  Name,  Pfal.  III.      "His  Foundation  is  in  the  holy  Mountains: 
The  Lord  loveth  the  Gates  of  Zion  more  than  all  the  Dwellings  oijacob  :  Glo- 
rious Things  are  fpoken  of  thee,0  City  of  God.  Selah.— And  of  Zion  it  fhall  be 
faidjTHis  and  THArMan  was  born  in  her,and  the  Higheft  himfelf  (hall  eftablifh 
her.     The  Lord  fhall  count  when  he  writeth  up  the  People  that  this  Man  was 
born  there.   Seiah."  Pfal.  87.     So  that  the  Redeemed  of  the  Lord  were  chofen 
in  Chrift  their  eled  Head  before  the  Foundation  of  the  World  unto  Salvation  ; 
and  by  the  fame  Decree  of  Eledion  are  to  a  Man,  even  this  and  that  Man 
of  them  deftin'd  to  be  born  (like  the  Child  Jofiah  by  Name)  in  Z/c«,   to  be  born 
of  the  Spirit  of  Grace  from  above,  and  fandified  throughout  in  Spirit,  Soul  and 
Body,  in  order  to  make  them  meet  for  the  Enjoyment  of  God  in  eternal  Glory, 
which  is  the  compleaiing  of  that  Salvation  to  the  which  they  were  chofen.     By 
which  Work  of  Sandification  they  are  enabled   favingly  to  repent  and  believe, 
and  have  their  Fruit  unto  Holinefs,  both  in  Heart  and  Life,  which  ends  in  Life 
everlafting.     So  that  howfoever  it  be  faid  in  a  conditional  Manner  if  they   re- 
pent, believe  and  become  holy,  and  endure  to  the  End  they  fliall  be  faved,  this 
doth  not  fuppofe  their  adtual  Salvation  to  be  precarious  and  uncertain.^    beeaufe  by 
the  uniform^  co?nprehenfive  and  pregnant  Nature  of  the  divine  Decree,  God  has  de- 
termined to  give  them  thofe  Meafures  of  Grace  whereby  they  fhall  be  enabled 
abfolutely  to  comply  with  tliefe  Conditions  of  Salvation^. .  Thus  doth  the  Decree 
bring  forth,  as  the  Scripture  Phrafe  is,   Zeph.  2.  2.        .... 

Soalfo  in  God's  Works  of  Confervation  and  Providence  w»ithrefpe6l  to  Men's 
natural  Lives,  God  appoints  the  exa61:  Bounds  thereof  to  the  which  they  fhall 
come,  and  not  pafs  over  ;  and  therewithal  the  Means  by  which  their  Lives  are 
continued,  vi%.  That  they  eat  and  drink  in  the  Sweat  of  their  Brows  and  Labour 
of  their  Hands,  to  the  which  they  are  comrhanded  :  Moreover,  that  when  they 
are  fick  they  apply   themfelves  to  the  Ufe  of  Phyfick,   as  the  external  ordinary 
Means  of  their  Recovery  therefrom  \  which  God  accordingly  blefTeith,  that  they 
may  come  up  to  their  appointed  Bounds  ;   and  then  when  their  Time  is  come  (as 
we  all  know)  the  Virtue  both  of  Food  and  Ph) Tick  fails,  altho'   applied   by  the 
moft  flcilful  Hand.     Moreover,  as  there  are  natural  and  common,  fo  z\io  fpiritual 
-Means  which  God  has  appointed  to  be  ufed  in  order  for  their  Recover)-,  fuch  as 
fervent  humble  Prayer,   James  5.   13,   14,   15.  w-hich  God  moll:  gracioully  ac- 
cepts of;  fo  that  tho'  in  their  own  and  dthers'Apprehenfions  they  were  lick  unto 
Death,  God  recovers  them  therefrom,  and  adds  to  their  Date  of  Days,  altho* 
obferve  not  to  his  own  Date,  which  as  yet  is  not  up.     As  in  the  Cafe  of  King 
Hezekiahy  who  in  his  own  and  others  Apprehenfions  was  (as  we  fay)  a  dead  Man, 
his  expiring  Hour  at  Hand:  Hence  it  is  faid,   "  In  thofe  Days  Hezekiah  was  fick 
unto  Death."     Now  in  this  his  Calamity,  being  rouzed  by  the  awakening  Mef- 
fage,  he  addrefTeth  himfelf  to  the  Lord  by  humble  Prayer  and  Tears  for  Help  and 
Recovery,  to  the  which  he  was  pleafed  to  bow  his  royal  Ear  and  grant  him  his 
<^'.>f!i^  Requeff", 


Of  Predestination  and  Election.  197 

Requeft,  faying,  "  Iliavei heard  thy  Prayer,  I  have  feen  thy  Tears  ;  behold  I 
will  heal' thee,  and  I  will  idd  unto  thy  Days  (rnark)  unto  thy  DaVs  fifteea 
Years."  Thus  then  as  the  Date  oi  Hezeki ah' sV\n  his  Apprehenfion)  was  juft 
upon  an  Expiration,  fo  the  Lord  added  unto  Hezek'iah's  Date  and  not  unto  his 
own,  by  taking  up  new  Refolutions,  as  the  Effects  of  a  totlert?ig  Decree  and  a 
zuavering  Mind,  but  in  Purfuance  of  his  firm  Decree,  by  which  from  Eternity 
he  had  appointed  the  cxat^  Bounds  of  Hezekiab's  Life  and  Days,  he  made  all  fe- 
condary  C^ufes  become  fublervicnt,  viz.  That  he  fhould  have  fent  him  an  awful 
Mefl'ao-e,  that  by  this  the  Springs  of  godly  Sorrow  fhould  be:  opened  and  made  to 
flow  out  at  his  Eyes  ;  his  Heart  and  Tongue  moved  to  fervent  Prayer,  which 
the  Lord  hears  and  anfwers,  and  accordingly  direiSle;h  unto  and  blefleth  outward 
Means  ;  io  that  being  recovered,  he  lived  from  that  Time  fifteen  Years,  which 
from  Ettrmiy  was  his  appointed  Bounds  :  For  {xom  thence  his  Days  were  deter- 
mined, the  Number  of  his  Months  was  with  God,  he  had  appointed  his  as  well 
as  other  Men's  Bounds,  to  the  which  he  arrived,  and  over  which  he  did  not,  could 
not  pafs :  Which  I  might  affirm  by  unanfwerable  Arguments  from  our  Oppo- 
nents profefTed  Dodrine  of  God's  perfecSl  Eoreknow^ledge  ;  but  having  infitted 
on  that  Argument  fome  few  Pages  part,  I  (hall  fatisfy  my  felf  by  referring  them 
thither. 

If  any  of  them  (hould  boggle  at  my  mentioning  of  a  Concatination  of  fecondary 
Caufes  and  Effedts,  as  fubfervient  to  a  divine  Purpofe  and  Providence,  let  them 
read  Hof.  2.  20,  21,  22.  "  I  v»'ill  even  betroth  thee  unto  me  in  Faithfulnefs, 
and  thou  flialt  know  the  Lord  :  And  it  (hall  come  to  pafs  in  that  Day,  I  will 
hear,  faith  the  Lord,  1  will  hear  the  Heavens,  and  they  {hall  hear  the  Earth, 
and  the  Earth  {hall  hear  ihe  Corn,  and  the  Wine,  and  the  Oil,  and  they  fhall 
hear  Jezreel,"  viz.  God's  praying  People.  The  Mefl'age  iiTdeed  'which  the 
Lord  fent  to  Hezekiah  was  fo  cloathed  that  he  might  well  enough  thence  con- 
clude that  he  fhould  aiSlually  die  of  that  Difeafe  ;  but  then  that  infallible  Inter- 
preter of  the  Mind  of  God,  the  Event,  doth  declare  that  it  was  not  God's  Inten- 
tion that  he  fliould,  neither  indeed  did  the  Words  of  the  MefTage  pofitively  de- 
clare it,  for  the  lienor  of  the  Words  run  thus,  "  Thus  faith  the  Lord,  Set  thine 
Houfe  in  Order,  for  thou  {lialt  die  and  not  live."-  'Tis  not  faid.  Thou  {halt  die 
o{  this  Sicknefs  and  not  live  any  longer.  In  (hort,  trod  threatened  Hezekiah  v.nr\\ 
Death,  as  a  Means,  in  Concurrence  with  others,  to  prolong  or  preferve  his  Life. 
So  the  Angel  threa'tened  Lot  with  the  fcorching  Flames  of  Sodoku  in  order  to 
haften  his  Efcapc,  and  fecure  him  from  the  Danger :  So  alfo  God  ihreatned  Ni- 
neveh with  fpeedy  Dcftrudfion  in  order  to  bring  them  to  a  fpeedy  Repentance,  as* 
a  Means  of  their  Prefervation;  both  i\\e  Mcam  zv\d  the  End  h^'xng  included -fri 
and  fecuredby  the  divine  Decree'.  So  that  the  Condltiondlity  of  the  Tlveiithing^J* 
whether  expreifed  or  only  implied,  is  fo  far  from  being  an  Argument  foi-  the  CoTt-\ 
ditionality  of  the  Decree,  as  that  it  is  a  pregnant  Proof  of  its  abfolute  Nature.' 
*'  This  Cometh  forth  from  the  Lord  of  Hofts,  who  is  wonderful  in  Counfcl,  and 
excellent  in- Working. '*^^-'^'^ "' ^'^    •"  .'■"•'^^''  '    ■' 


igS  Of  Predestination  and  ELECTfON. 

Thefe  Confiderations  are  fufficient  for  ever  to  put  to  Silence  all  Jrmlman  If^'s 
and  fceptical  Suppofitions  concerning  the  Counfels  and  Condudl  of  divine  Provi- 
dence :  By  which  the  Difpenfations  and  Occurrences  thereof  are  brought  under 
Subjedlion  to  the  Controul  of  human  Arbitriment,  inftead  of  making  this  latter 
fijbje6l  to  the  Counfel  of  the  former.  This  is  hy/ieron  proterorty  their  prepo/?£rous 
Methods  of  Interpretation  concerning  the  Tranfa6lions  of  the  alwife  God.  Thus 
fay  they,  if  HexeViah  had  not  humbled  himfelf  and  prayed  as  he  did,  he  had  cer- 
tainly died  of  that  very  Sicknefs ;  meaning  that  his  Recovery  was  a  Thing  alto- 
gether uncertain,  that  might  or  might  not  come  to  pafs,  Intirely  depending  upon 
fome  uncertain  human  Occurrences.  What  is  this  but  to  ftrike  the  Scepter  out 
of  God's  Hand,  and  to  put  it  into  his  Creature's  ? 

But  now  (if  poflible)  to  convince  them  of  their  Rajhnefs  and  FoHy  herein,  we- 
will  go  on  with  their  Jf's  and  Suppofitions  concerning  Hezekiab's  Cafe,  with  fome 
more  that  are  connected  therewith,  that  they  may  further  fee  whereunto  thefe 
their  y^(?/)//Vfl/ Suppofitions  do  tend.  For  if  Hezekiahhzd  actually  died  oi  that 
Sicknefs,  and  not  recovered,  (which,  they  fay,  was  a  Thing  uncertain')  then  Jofiah 
by  Name  had  never  been  born,  according  to  the  Word  of  the  Lord,,  nor  his  Father 
y^mon  that  begat  him,  nor  Manajfeh  that  begat  Amon :  In  fhort,  U  He-zekiah  had 
died  of  that  Difeafe,  then  he  would  not  have  bagat  Manaffeh^  nor  Manafj'eh  have 
begat  Amon^  nor  Amon  have  begat  yofias^  nor  Jofias  have  begat  "Jechonias,  nor 
Jechoniai  have  begat  Salathiel,  nor  Salathiel  have  begat  Zerobabel^  nor  T^erohabeh 
have  begat  Abiud,  nor  Abiudhzve  begat  Eliakim,  nor  £//fly^/»2  have  begat  Azor,. 
nor  Azor  have  begat  Saclocy  nor  Sadoc  have  begat  Achim,  nor  Acbim  have  begat 
Eliudy  nor  Eliud  have  begat  Eleazar^  nor  Eleazar  have  begat  Matthan^  nor 
Matthan  have  begat  Jacob,  nor  Jacob  have  begat  Jofeph,  the  Hufband  oi  Alary y 
of  whom  was  born  Jesus,  who  is  called  Christ, 

Thus,  ehriftian  Reader,  you  evidently  fee  whereunto  the  Arminian  fceptical 
Conclufions  concerning  Hezekiah's  Cafe  doth  tend  j  to  wit,  not  only  to  the  wreft- 
ing  tlie  Scepter  out  of  C^ii's  Hands  and  putting  it  into  his  Creature's,  bringing 
him  dov/n  from  the  Throne  to  its  Footftool  !  But  alfo,  to  make  null  the  Counfels 
of  God  concerning  the  Incarnation  of  his  Son  Jefus  Chri^,  with  the  Method  and 
Order  of  his  eternal  Defcent,  of  whom  he  was  to  come  according  to  the  Flefli. 
By  their  fuppofing  one  Eruption  to  be  made  in  the  regal  Line  of  our  blefled  Sa- 
viour's Genealogy  amiDefcent,  they  do  break  it  all  in  Pieces^  rendring  all  a  Mat- 
ter of  Uncertainty  :  By  loofing  one  Link  of  that  golden  Chain  they  do  loofe  all  the 
reji  :  And  fo  by  the  fame  Rule  the  Fulfilment  of  e// God's  Promifes  and  Pro- 
phecies concerning  his  fending  forth  his  Son  in  the  Fulnefs  of  Time,  to  be  made 
of  a  Woman,  made  under  the  Law  to  redeem  them  that  were  under  the  Law, 
that  they  might  receive  the  Adoption  of  Sons,  are  rendred  intirely  uncertain,  and 
by  juft  Confequence  the  a^ual  Salvation  of  any  of  the  fallen  Sons  of  Men  by 
him  is  rendered  uncertain  alfo.  All  according  to  thefe  Men's  fceptical  Notions  is 
but  a  Hap-hazard,  a  Thing  of  meer  Chance,  or  blind  Fortune.  And  indeed  Chrift 
being  come,  what  elfe  do  they  make  of  the  End  and  IJfua  of  his  Death  by  their 

abfurd 


Of  Predestination  and  Election.  109 

tihfurd  Doclr'me  of  univerfal  Redemption  zni  falling  from  Grace  ?  As,  Gcd  aflift- 
jng,  I  fhall  hereafter  more  particularly  manifeft  :  All  their  Notions  are  of  a 
Piece^  of  one  Family  and  Kin.  To  do  them  Juflice  herein,  1  muft  confefs  they 
^XQfofar  confiftent  with  themfelves.  h  we  follow  \\\t\x  fceptlcal  Meafures  there 
will  be  no  End  in  making  Ifs^  towards  the  rendering  every  Thing  uncertain^  even 
Things  of  ih&greateji  Importance  relating  to  the  Redeemer's  Kingdom  and  Glory. 
But,  bJe fled  be  God,  his  Foundation  {\zn6s  Jure,  notwithflanding  ihcfe  Men's 
Attempts  io  undermine  Z'c\^  p^ake  \t.  Notwithstanding  the  m^ny  vain  Devices  of 
their  Hearts,  his  Counfel  will  ftand,  and  he  wl/I  do  all  bis  Phafure.  If  we  fhould 
follow  their  fceptlcal  Meafures  and  fay,  If  Chrift  had  not  come  in  the  Flefh 
(meaning  thereby  that  his  Coming  was  uncertain')  what  woful  Work  fliould  we 
make  ?  What  dreadful  News  would  this  be  to  poor  fenfhle  Slnnen  P  Becaufe 
thence  it  would  follov/  that  the  Salvation  of  any  one  of  them  v.'ould  have  been  no 
Icfs  uncertain.  If  he  had  not  come  he  had  not  died,  and  If  not  come  and  died  for 
Sinners,  none  of  them  vJoii\il  pojjibly  have  been  faved,  feeing  there  is  no  other 
Name  under  Heaven  given  whereby  Men  may  come  to  th.e  Attainment  of  Salva^ 
tion.  O  !  it  is  well  for  us  here,  that,  that  Maxim  is  true,  viz.  That  Suplofitlsns 
do  put  nothing  In  Beings  that  they  prove  no  Matter  of  FaiS,  as  I  fhall  proceed  to 
jnltance  ;  If  Lot  had  ftayed  in  Sodom  he  had  perifned  in  its  Flames  :  U  Nineveh 
hid  not  fpeedily  repented,  they  had  been  fpcedily  dcftroyed  :  If  the  Shipmen  h..d 
gone  out  of  the  Ship,  Po/ul  zn6  the  Ship's  Company  had  all  perifned  in  the  de- 
vouring Waves  :  ^Satan  could  get  the  upper  Hand,  Chriil  fiiould  be  dethio.ied  : 
Jf  it  were  poflible  for  the  truly  enlighten'd  renewed  Sinners  to  fal!  away  fiuillv, 
they  would  certainly  pei ifli  eternally  ;  pr,ffible,  I  mean,  with  refpecfl  to  God's 
unchangeable  Counfel  concerning  them,  not  with  refpcdl  to  themfelves :  If  Hc- 
zeklah  had  died  of  that  fore  Difeafc,  then  the  Word  of  the  Lord  concerning  ^t-y/^?/; 
by  Name  had  been  made  null  ^nd  void ;  as  alfo  the  Counfv^l  of  God  concerning 
the  lineal  Dcfccnt  of  our  hlcffed  Saviour  according  to  the  Hefn  :  ^the  Son  of  God 
had  not  become  incarnate,  he  would  not  have  fuffcred  and  died,  and  If  he  had 
not  fuftered  and  died,  no  Man  could  have  been  faved  ;  "  for  without  fiiedding  of 
his  Blood  there  had  been  no  Remiflion  of  Sin,"  Heh.  9.  22.  But  none  of  thefe 
Suppofiticns  prove  any  Matter  of  Fact,  as  the  Events  have  declart'd,  anfwerable 
to  the  alwifc  Counfels  of  God,  who  had  d^-termined  to  fave  Lot  from-  Sodom*s 
Flames,  by  the  Angel's  rouzing  Admonitions,  as  a  Means  to  efic(5l  it  ;  fo  he  de- 
termined that  Nineveh  fliould  be  longer  fjiaied,  and  thnt  they  fhould  repent  at 
the  preaching  of  Jonas^  in  order  thereunto  :  So  alfo  God  determined  that  not  a. 
Man  fhould  be  loft, in  Paul's  dangerous  Voyage,  and  wiilial  that  the  IN-Ten  fliould 
flay  in  the  Ship,  and  that  Paul  f\-iOvM  by  his  Admonition  prevent  their  Departure 
out  of  it  :  So  alfo  God  determined  that  the  Devils  fliould  be  referved  m  Chains^ 
and  be  ever  fubjcfi  to  ChrifPs  kingly  Power, 'who  fnall  ve'gii  until  h-e  has  put  rll 
Enemies  under  his  Feet,  f.)  that  the  Prince  of  Darknefs  cannot  overc.me  the 
Prince  of  Peace  :  Bcfides,  the  Confideration  of  his  Godhead,  almighty  Power ^  and 
Satan's  being  but  a  Creature,  -that  renders  the  Thing  utterly  Impr.ffihk  :  '>,o  alio 
God  hail  not  appointed  his  Eie<fi:,  his  Saints  unto  Wrath,  but  toobtai:)  Salvailoa 
by  our  Lord  and  Saviour  Jefus  Cihrlftj  w'iih  eternal  Glory  i  wIk)  died  for  thern, 

D  d  tlu.C- 


£00  Of  Predestination  and  ELECTIO^J■." 

that  whether  they  'wake  or  fleep  they  fhould  live  together  with  him,  i  Thef.  ^. 
o,  10.  And  in  order  to  make  them  meet  for  it,  hath  determined  to  begin  the 
good  Work  of  Grace  in  them,  and  perform  or  finifh  it  until  the  Day  of  Jefus 
Chrift,  that  they  fhould  hence  be  enabled  to  repent,  believe,  and  become  holy 
both  in  Heart  and  Life,  perfeverlng  therein  to  the  End,  that  having  their  Fruit 
unto  Hoiinefs,  theirEnd  is  everlaitingLife  ;  yea,  hath  determined  that  all  Things, 
even  all  Affli6^ions,.Crofles  and  Adverfities,  (hall  work  together  for  their  fpiritual 
and  eternal  Good,  being  Lovers  of  God,  and  called  according  to  his  eternal  Pur- 
pofe,  which  he  hath  purpofed  in  Chrift  Jefus  our  Lord  ;  yea,  that  they  fhould  a6l 
as  free  Agents  in  their  progreflive  Hoiinefs,  with  greateft  Delight  and  Pleafure, 
from  an  enlightened  Underflanding  and  fandified  AfFedtions,  being  fweetly  and 
powerfully  drawn  by  the  Cords  of  Chrifl's  Love  thereunto,  in  a  Way  fuitable  to 
their  rational  Natures :  The  enlightened  Eye  of  their  Underflanding  being  fixed 
upon  that  moft  amiable  Objedt  Chrift,  in  ail  his  Merits  and  Graces,  Ways  and 
Ordinances,  becomes  ravifhed  with  the  Sight,  which  inkindles  an  unquenchable 
Love  in  their  fanftified  AfFections,  and  produceth  moft  fweet  Compliance  of  their 
renewed  Will,  which  commands  Obedience  in  all  the  reft  of  the  Powers  of  the 
Sou]  and  Members  of  the  Body,  as  Inftruments  of  Righteoufnefs  and  true  Hoii- 
nefs. fo  that  there  is  no  Charm  (o  fweet,  no  Conftraint  fo  ftrong  as  the  Operati- 
ons of  the  Grace  and  Love  of  God  in  Chrift  flied  abroad  upon  their  Hearts,  their 
Souls  being  knit  to  him  in  Love,  and  their  Bodies  become  the  Temples  of  the 
HolyGhoft,  the  Regenerator  of  their  Souls,  and  Shcdder-abroad  of  thatLove.  Jll 
this  is  contained  in  xht  pregnant  Decree,  which  in  due  Time  brings  forth  all  that 
is  contained  therein,  even  in  the  Fulnefs  of  the  Difpenfation  of  Times,  Eph.  i. 
9,  10,  II.  And  therefore  no  Jfs  or  Sitppo/it ions  of  the  Saint's  final  Apoftacy 
can  prove  that  any  one  of  them  fhall  finally  apoftatize,  or  be  forced  to  go  to 
Heaven  againft  their  Wills,  by  a  Deftrudion  of  their  free  Agency  :  Which  by 
the  Way,  fhews  the  Vanity  of  fuch  ExprefTions  as  fome  have  not  been  wanting 
to  ufe  on  thefe  Heads,  viz.  *'  That  Sin  can  pluck  Chrift's  Sheep  out  of  his  Hand 
"  with  a  Vengeance  ;  and  that  God  doth  not  ufe  to  force  Sugar- Plumbs  down 
*<  his  Children's  Throats,  nor  drag  them  to  Heaven  with  Cart-Ropes.'*  Fine 
Language  !  the  Produdt  of  a  very  fertile  Brain  and  bright  Genius  ! 

But  to  proceed  ;  fo  alfo  anfwerable  to  the  aforefaid  Inftances,  God  had  deter- 
mined that  Hezekiah  fhould  recover  of  that  Sicknefs,  and  that  all  thofe  concur- 
ring fecondary  Caufes  and  EfFedts  fhould  be  ufed  as  a  Means  thereof ;  that  he 
fhould  live  yet  fifteen  Years  longer,  and  that  within  the  Compafs  o'ithat  Time  he 
fhould  beget  Manajfah,  that  afterwards  Manajpih  fhould  beget  Amon^  and  Amon 
beo;et  Jofuib^  that  he  fhould  be  born  unto  the  floufe  of  David,  according  to  the 
"^Vord  of  the  Lord,  and  that  Jofias  fliould  beget  Jechonias,  and  fo  on  for  the  reft, 
until  Jacob  fliould  beget  Jo/eph,  who  was  defigncd  to  be  and  in  the  fulnefs  of  Time 
accordingly  beca?ne  the  Huiband  oi  Mary,  of  whom  was  born  Jesus  who  is  called 
Christ.  So  that  the  Line  of  our  blefled  Saviour's  Genealogy  (which  was  not 
a  Thing  of  Chance  but  the  Produdf:  of  the  divine  Counfels)  fhould  be  intirely 
prefervcd  :  That  being  thus  defcended  of  the  Fathers  according  to  the  FJefh,  he 

IhouW 


Of  Predestination  and  Election."  201 

fhould  fufFer  and  die  for  his  Churches  Salvation,  and  that  God  in  alljljould  le  glo- 
rify'd.  Wherefore  to  the  only  wife  God  our  Saviour  be  Glory  and  MajeftVjDo- 
minion  and  Power,  both  now  and  for  evermore,  Amm. 

This  Account  of  Things  is  what  I  would  humbly  offer  to  the  Confiderationof  all 
unprejudiced  and  Judicious  Perfons,  as  a  true  State  of  the  Cafe  under  Confideration. 
So  that  when  we  read  fuch  Texts  which  fpeak  of  Mens  dying  before  their  Time, 
and  of  blood-thirfty  Men's  not  living  out  half  their  Days,  we  can  well  enough 
reconcile  them  with  the  Doftrine  of  abfolute  Decrees,  without  having  Recourfe 
Xo  the  mi fer able  Jhift  of  the  Arminiam  before  fhewn.  And  I  humbly  conceive 
that  all  the  feeming  Contradidtions  in  thefe  Texts  with  the  Dodrine  of  God's 
exadl  Determination  of  the  Bounds  of  every  Man's  Life,  may  be  removed  by 
diftinguifhing  between  the  genera!  Term  of  Man's  Life,  which  Is  threefcore 
Years  and  ten  ;  and  the  particular  Term  of  each  one  their  Lives,  which  is  fixed 
and  bounded  of  God.  So  that  according  to  the/iTOT^r,  wicked  Men  don't  live 
out  half  their  Days,  they  live  not  out  half  the  Days  of  Man's  Years,  which  are 
threefcore  Years  and  ten  ;  not  half  thofe  Days  and  Years  which  they  often  pro- 
mife  to  themfelves  ;  as  the  rich  f'ool  in  the  Gofpel,  who  bad  his  Soul  to  take  it's 
Eafe,  eat  and  drink  and  be  merry,  having  much  Goods  laid  up  for  many 
Years  to  come,  but  mufl  live  no  longer  than  that  Night  :  Or  they  live  not  out 
half  the  Term  of  Years,  which  according  to  the  Strength  of  Nature,  and  what 
in  all  humane  Appearance  they  might  have  lived,  who  by  living  interoperately 
and  wickedly,  do  confume  their  Strength,  or  elfe  fall  into  the  Hand  of  the  Ex- 
ecutioner, who  takes  away  their  Lives,  and  fo  die  before  their  Time  in  the  Senfe 
before  explained  :  But  according  to  the  latter,  viz.  the  particular  Term  of  Man's 
Life,  the/  do  live  out  all  tkeir  Days ;  that  is,  all  the  Days  God  had  deter- 
mined they  fhould  live  ;  having  decreed  in  Juftice  to  cut  them  ofl-'  for  their 
Wickec;:efs.  This  brings  to  my  Remembrance  a  Paflage  I  have  fomewhere  read 
of  a  Mfliefa6lor,  who  in  order  to  palliate  the  Crime  of  his  felonious  Adiions,  told 
the  Judge  that  it  zuas  decreed  that  he  fhould  do  fo.  To  which  the  Judge  zvifely 
and  fmarily  reply'd,  that  ifwzs  decreed  a  IJo  that  fuch  felonious  Adors  fhould 
be  hanged.     A  Paflage  worthy  the  Confideration  of  omfceptical  Objedlors. 

As  to  the  Objedlion  concerning  Self-murder,  commonly  brought  a*ainfl:  the 
Do6trineof  the  Decrees,  as  tho'  it  ftain'd  the  divinePuricy  :  I  anfwcr  (i)  Ihope 
I  have  made  it  fully  evident,  that  the  Do<5lrine  of  conditional  Decrees  is  fo  far 
from  mending  the  Matter,  that  it  makes  it  worfe,  by  robbing  God  of  the  Per- 
feftions  of  his  Wifdom  and  Immutability,  in  order  to  prel'erve  his  Purity, 
whereas  to  offer  him  Robbery  for  Burnt- Offerings,  is  to  him  an  Abomination.  Be- 
fides  the  fame  Objection  doth  equally  lie  againft  the.Objedlors  profcfledDodlrine 
oi  2i  divine  Foreknoivlcdge  znd  Permijjicn,  feeing  God  notvvithffanding  his  Fore- 
knoivledge  of  fuch  evil"Fa6f5,  and  his  Pczver  and  Abifify  to  prevent  th^mj^e  doth  not 
do  it,  but  fuffers  them  to  be  done,  he  wills  not  eventually  to  hinder  theirAccom- 
plifliment.  Let  them  who  plead  up  for  meafuring  all  the  'JVanfavTtions  c^  God 
with  Men  by  Man's  Line,  coucluding  that  whatever  is  cohirarv  to  the  Rides  rf 

D  d  2  '  Juliicc 


202  Of  Predestination  anci  Election.' 

Jjfllce  and  Equity  in  the  Actions  of  Men,   are  fo  in  God's,   lay  their  Har^ds  upon 
their  Mouths.      Let  I  i':iy  z\\  fuch  Aleafurers  htfi!ent.f  ox  oKsfully  refclve  the  fame 
D'lffculi'iei  that  here  revolves  upon  ihernfelves,  which  they  call  upon  us  to  account 
fur.      (2}    What  1  have  faid  in  my  Expofition  on   ASIs  2.  28.  Chap.  4.  28.   con- 
cerning the  Betrayers  and  Murderers  of  the  Prince  of  Life,   may  ferve  for  a  fuf- 
ficient  Anfwer  here  :  where  I  have  diftinguifhed  between  an  Ailion  and  the  Evil 
in  the  Adion.      Alfo  the  different  Ends  which  God  and  Men  purfue  in  their  Con- 
currence to  one  and  ihz  fame  Adion.     Thus  the  King  of  AJfyria   performed  an 
AcStion  in  going  againil:  Ifrael  to  Battle,  and  God  concurred  in  the  Adion,  (o  as 
that  he   is  faid    to  have/f?;/  him  againjl  that  Nation  ;   yet  behold  the  wide  Differ- 
ence between  God's  End  and  his  in  the  Performance  of  that    Adion  !    God's  De- 
fign  was  thereby  to  execute  his  jujl   Difpleafure  sgaind  them  for  their  Formality 
and   Flypocfify,   to   r^«^  and /^/«ir/;j  them,    as  it  is  written,   "   O   Ajfyrian  the 
Rod  of  mine  Anger,  and  tlie  StafF  in  their  Hand  is  7nine  Indio-nation.     I  will  fend 
him  againft  a  hypocritical  Nation  ;   and  againft  the  People  of  my  Wrath,   I    will 
give  him  a  Charge  to  take  the  Spoil  and   to  take  the   Prey,  and   to  tread    them 
down  like  the  Mire  of  the  Streets-  -Untilthe  Lord  fhall  have  performed  his  whole 
Work  upo:i  Mount  7Jon."   Ifai.  10.  5,  6,  12.      But  now  behold  the  dirc£i  con- 
trary End  of  ihQ  King  of  Af/y'ia.,  as  is  exprefTed, /-Vr.  7.  See.     *'  Howheit   he 
meaneth  not/i?,  neither  doth  his  Heart  think y^  ;  but  it  is  in  his  Heart  to  deftroy 
and  cut  off  Nations  not  a  few.    Amhitlonff^  and  proudly  faying,  Ver.  8.   "  Are  not 
my   Princes  altogether  Kings"  ?     And  thus  he  goes  on  vaunting  of  the  Vidory 
he  had  gotten  over  other  Nations,   thence   concluding  v^hzt  fure  IVork  he  fliould 
make  in  attacking  Jerufalem.      Vain-glorioufy  fajing,    "  By  the  Strength  of  wy 
Hand  (not  the  Lord'sHand)  I  have  done  it,  and  by  my  JVifdom^  for  1  am  prudent ; 
and  /have  removed  the  Bounds  of  the  People,  and  have  robbed  their  Treafures, 
?nd   /  have  put  down  the  Inhabitants  like  a  valiant    Man.     And   z?;;;  Hand  hath 
found  as  a  Nefl  the  Riches  of  the  People, &:c."     Thus  then  we  fee  that  xho'Goci's 
End'xn   th\s  A^\on  of  going  ^o7i\n{\  Jerufahfn  vidiS  divine  ;   hiswds  luicked,  cruel 
and  carnal ;  his  Thoughts  w&t\ijt  r.s  Go.l's  Thoughts,   nor  his   Dcfign  as  God's 
Defigns.     Nothing  could  be  farther  from  his  Thoughts  than   was   his  becoming 
an  Executioner  of  God's  Counfeis  for  God's  Honour,  and  his  profefnng  People's 
Good  ;   but  rather  the  executing  his  ozvn  ambitious  cruel  and  covetous  Defigns  ;  for 
the  Enltargement  of  his  Kingdom,  increafing  his  Riches  andGrandure,  vaunting 
himfelf  in  his  own  Wifdom  and  Strength  as  a  mighty  Conqueror  ;   without  hum- 
bly looking  on  himfelf  in  God's  Hand,    as  an  Ax  in  the  Hand  of  the  Hewer,  or 
as  a  Saw  in  the  Hand  of  him  that  fhaketh  it.      IVherefore  the  Lord    who  faid  he 
would  fend  him  as  the  Rod  of  his  Anger  againft  Jerufalem.,  and  fo  forth,  refolved 
to  punijh  him.,   v^hkh  he  might  and  did  do  mo/l  Jufly,   Ver.    12.   "   Wherefore  it 
fhall  come  to  pafs  that  when  the  Lord    hath  performed    his  whole   Work  upon 
Mount  Zioi  and  on  JerufalcTn^  I  will  punifli  (he  fVuit  of  the  flout  Heart  of  the 
King  of  yf^7-/V,  and  the  Glory  of  his  high  Looks,"   Ver.  \b.   "  Therefore  fhall 
the  Lord  the  Lord  of  Hofts  fend  among  his   fat  Ones  Leannefs  ;   and  under  his 
Glory  fliall  he  kindle  a  Burning  like  the  burning  of  a   Fire";   with  more  to  the 
lame  Purport  in  the  following  Verfes.     Thus  Gcd  and  the  King  of  AJfyria  con- 
curred 


Of  Predestination  and  Election.  203 

curred  in  that  one  A6^ion  of  punifliing  the  hypocritical  Nation,  yet  their  Ends 
luukly  d'tffercnt  like  the  oppofite  Lines  of  a  Circle  that  meet  in  the  Center.  God*s 
End  was  righteous^  his  was  ivtcked ;  wherefore  God  jultly  punifheth  the  A£tor,not 
i'or  the  J6tion  but  the  Vitiofuy  that  adhered  thereunto. 

Hence  then,  as  there  are  undeniableGrounds  for  fuch  a  Diftin(5lion  ;  fo  it  may 
be  thence  fairly  concluded,   that  God's  Providence  may  concur   with  an  A£lion 
that  hath  a  Vitiofity  cleaving  to  it,  without  the  leaji  Stain  to  his  ^Purity y  or  lejfen- 
inv  the  Guilt  of  the  J^or.     For  a  Man  to  take  up  a  Cup  and  drink,  or  to  take  a 
Sword  in  his  Hand  and  weild  it,  are  Actions  in  themjelvei  laivful,  and   which 
without  the  Concurrence  of  him  in  whom  all  Men  live  move  and  have  their  Be- 
ing,  the  Man  could  not  perform.     But  if  in  the  Adion  of  taking  up  the  Cup  to 
drink,  there  be  a  Defign  in  the  A£lor   to  poifon   himfelf;  or  in  weilding  the 
Sword,   to  thrufl  it  into  his  own  Bowels  ;   there  is  fuch  a  Vitiofity  cleaving  to  the 
Adtion  as  brings  horrible  Guilt  on  the  ASfor  ;  while  at  the  fame  Time  the  Purity 
of  God  remii'ms  untainted,  who  concurs  with  the  A£lion,  fo  as  without  it  the 
A6lor  could  not  be  able  fo  much  as  to  put  forth  his  Hand,  and  take  into  it  either 
the  Cup  or  the  Sword.     If  God  did  no  ff'ays  concur  with  the  /Motions  and  ASiiom 
of  Men,   there  could  be  no  finful  A61  at  all  committed,    becaufe  without  it  there 
could  be  no  Action  at  all  performed.     None  can   live  move  or  breath  without 
God's  Concurrence  ;  yet  for  Men  in  living,  to  live  profanely,  in  jnoving,  to  move 
unlawfully,  and  in  breathing,  to  breath  forth  horrible  Oaths  and  Blafphemics,  doth  no 
JFays  (lain*  God's  Purity,  any  more  than  the  Sun  is  defiled  by  the  {linking  Savour 
of  the  Dunghill  on  which  it  fhines.     But  as  the  ftinking  Savour  is  from  the  Dung- 
hill's own  filthy  Nature,  not  from  the  Sun  that  warms  it  :  fo  the  Eviloizn  Action 
IS  from  i\\Q' Defilement  and  Corruption  of  Men's  Hearts  that  do  the  fame  ;  not  from 
God  that  gives  them  Life  and  Breath  and  Motion.     In  fhort  (as  Rev.  Charnock  on 
God's  Holinefs,  well  Obferves)    "  Since  the  Creature  cannot  adl  without  God, 
""  cannot  lift  a  Hand  nor  move  his  Tongue,  without  God's  preferving  and  up- 
<'  holding  the  Faculty,  and  preferving  the  Power  of  A(Slion,and  preferving  every 
*'   Member  of  the  Body  in   its  adlual  Motion,   and  in  every  Circumftance  of  its 
*'  Motion,  we  muft  neceflaiily  fuppofe  God  to  have  fuch  aWay  of  Concurrence 
<«  as  doth  not  intrench  upon  his  Holinefs.     We  muft  not  equal  the  Creature  to 
*«  God  by  denying  its  Dependence  on  him  :  Nor  muft  we  imagine  fuch  a  Con- 
«'   currence  to  theSinfulnefs  of  an  A61  as  ftains  the  divine  Purity,  which  is  I  think 
*«  fufficiently  folved  by  diftinguifhing  the  Matter  of  the  A<5i:  from  the  Evil  ad- 
*'  hereing  to  it.     For  fince  all  Evil  is  founded  on  fome  Good  ;  the  Evil  is  dif- 
*'  tinguifliable  from  the  Good,   and  the  Deformity  of  the  Adion  from  the  ASiion 
*«  itjelf ',  which  as  it  is  a  created  ASi  hath  a  Dependance  on  the  Will  and  Influ- 
"  ence  of  God  j    and  as  it  is  a  finful  A61:,  as  the  Product  of  the  Will  of  the 
««  Creature." 

And  now  for  a  Conclufion  of  this  Argument,  I  will  fubjoin,  that  the  Jufticc 
of  God  is  fo  far  from  being  ftained  in  the  Cafe  of  Self-Murder  by  the  Dodrine  I 
argue  for  i  as  that  it  often  vifibly  {hines  forth  therein  j  for  as  much  as  that  God 

doth 


204  P/  Predestination  and  Election. 

doth  fometimes  punifh  one  Sin  in  Men  by  leaving  them  to  their  ownCorruptions, 
and  giving  them  up  to  their  own  Hearts  Lufts  to  commit  others  j  v^'hereby  they 
either  fall  into  the  Hands  of  ether  Men  or  their  own  thro'  Satan's  Inftigation,  as 
Executioners  of  God's  Jujiice^  his  Wrath  and  Indignation.  So  wicked  Mab  fell 
by  the  Sword  of  the  Syrians,  and  wicked  Saul  by  the  Point  of  his  own.  Thus 
Judas  alfo  became  his  own  Murderer  and  God's  Executioner,  who  through  Cove- 
teoufnefs  had  betrayed  the  innocent  Lord  0}  Life  2Xii  Glory  into  the  Hand  of  cruel 
and  Blood  thirfty  Men,  who  with  wicked  Hands  crucified  and  flew  him  ;  Jifs 
2.  23.  *'  Him  being  delivered  by  the  determinate  Counfel  and  Fore-knowledge 
©f  God  ye  have  taken  and  with  wicked  Hands  have  crucified  and  flain."  Xuh 
22.  22.  "  And  truly  (faith  our  Saviour)  the  Son  of  Man  goeth  as  it  was  deter- 
mined (to  wit,  by  the  Counfel  and  Fore-knowledge  of  God)  but  wo  unto  that 
Man  by  whom  h«  is  betrayed."  Accordingly  God  in  Jujlice  (and  who  dare  to  fay 
otherwifej  gave  up  the  wickedBetrayer  unto  his  ownHeart's-Lufts,and  the  Infti- 
gationsofthe  Devil,  that  had  before  entered  into  him  j  fo  that  being  over- 
whelmed with  a  Senfe  of  his  horrible  Guilt,  became  his  <7iy«  Executioner  and  of 
God's  Jujiice  together  ;  that  as  a  Son  of  Perdition  as  he  was  he  might  goto  his  own 
Place.  A£Js  1.  from  the  15th  to  the  26th  Ver.  And  now  after  all  that  has  been 
faid,  we  may  in  all  good  Reafon  expedl  that  there  is  flillRoom  enough  left  for  the 
moft  penetrating  Mind  to  employ  itfelf  in  devout  A6ts  of  holy  Wonder  and  Ado- 
ration, ctying  out  with  blefied  Paul,  "  O  the  Depth  of  the  Riches  both  of  the 
Wifdom  and  Knowledge  of  God  !  How  unfearchable  are  his  Judgments  and  his 
Ways  paft  finding  out  !  For  who  hath  known  the  Mind  of  theLord,  or  who  hath 
been  his  Counfellor  ?  Or  who  hath  firft  given  unto  him  and  it  fhall  be  recompen- 
ced  to  him  again  ?  For  of  him  and  through  him  and  to  him  are  all  Things,  to 
whom  be  Glory  forever  Jmen."    Rom.  11.  33,  34,  35,  36. 

There  is  yet  one  Obje<!vlion  more  behind  which  I  may  not  omit  to  anfweri 
and  that  is,  that  our  Dodlrine  oiabfolute  Eledtion,  /)«r//(.w/ar Redemption,  original 
Sin,  and  ^^'^««/ Calling  toFaith  and  Repentance  ;  do  run  counter  to  the  eternal 
Happinefs  of  dying  Infants,  and  deftroy  all  good  Hopes  of  their  Salvation.  To 
which  I  anfwer,  that  the  contrary  to  this  is  moft  true,  and  that  the  Objeftion.- 
doth  rather  properly  belong  to  the  Objedors  own  Scheme  of  Eleilion  founded 
on  an  uncertain  tottering  Free-Will  Performance,  of  Faith,  Repentance 
and  good  Works,  independent  of  any  Gifts  or  Operations  of  fuper-natural 
Grace  ;  for  if  that  Dodtrine  be  true,  how  can  Infants  pofTibly  become  entitled  to 
Election  and  Salvation,  who  cannot  perform  the  moving  Conditions  thereof  ? 
Whereas  our  Dodrine  of  free  and  abjolute  E\e6\\on^v/hich  doth  not  depend  upon, 
but  produce  Regeneration,  together  with  the  Dodrine  of  free  Juftification  by  the 
imputed  Righteoufnefs  of  the  ibcond  Adam,  in  order  to  free  them  from  the  Con- 
demnation that  came  upon  them  by  the  Oft'ence  of  the  firft  Adam  ;  doth  lay  a  bet" 
ier  Foundation  for  our  Hopes  concerning  their  eternal  Happinefs,  than  the  Doc- 
trine of  our  Opponents,  that  is  fo  much  clogged  vv'ith  movingQ,z.\i{&%  of  Eledion  and 
Salvation  in  the  Creature.  If  to  this  it  be  anfv/er'd,  that  in  Regard  of  thefe  mov^ 
ing  Caufes  and  Conditions  of  Ele^^ttopj  they  confine  them  only  t?  the  adult,  but 

i]iaka 


.r.  ^/ -Predestination  and  Election^  205 

make  an  Exception  thereof  as  to  Infants  dying  in  Infancy,  then  I  reply,  that  by 
this  they  do  plainly  grant  that  there  is  fuch  Thing  as  an  inconditionate  abfolute  and 
free  E]e(5lion,  hovvfoever  they  do  reftrain  it  to  dying  Infants^  and  fo  grant 
the  very  Thing  I  have  pleaded  for,  there  being,  obferve,  no  Medium  between  a 
conditional  and  an  inconditional  or  abfolute  Election  ;  and  do  hereby  with  all  eff'ec- 
iually  ftop  their  own  Out-cries  againft  us  as  to  the  Neceffity  of  adlual  Faith  and 
Repentance,  which  we  plead  for  in  thofe  that  are  juftilied  and  faved  ;  as  tho'  we 
thereby  cut  off  all  good  Hopes  concerning  dying  Infants.  Whereas  when  we 
plead  up  for  tbat^  it  is  with  z  peculiar  Refpedt  to  the  adult ^  or  thofe  who  have  a 
Ripenefs  of  Underftanding,  capable  of  exerting  thofe  A«Sls,  and  unto  God's  ordi- 
nary Way  of  bringing  homeSinners  unto  himfelf  by  a^ual  Faith  in  the  Redeemer, 
and  by  Rep.entance  from  dead  Works,  that  they  Jnay  aSlually  ferve  him.  At  the 
fame  Time''muft%^  be  oblerved,  that  in  Regard  of  God's  abfoluteYA&Gdon,  his  free 
Imputation  of  Chrift'sRighteoufnefs,and  his  Work  of  Regeneration  by  the  inward 
fupernatural  Operations  of  his  HoIySpirit,  this  is  his  ordinaryW ay  of  favingSinners 
as  well  in  the  Cafe  of  dying  Infants  as  of  grown  Perfons.  Therefore  I  would  not 
be  miftaken  when  I  fpeak  of  his  faving  Infants  ^in  an  extraordinary  Way.  As  the 
whole  fallen  Race  of  JJam  are  by  nature  Children  of  Wrath  and  Condemnation, 
being  by  that  one  Aran's  Difobedience  made  or  reckoned  Sinners,  fo  confequently 
all  fuch  as  are  freed  from  that  Condemnation  and  made  or  reputed  righteous  in 
God's  Sight,  whither  dying  Infants  or  others,  it  is  by  Virtue  of  the  mediatorial 
obediential  Righteoufnefs  of  the  fceond  Adam  imputed  unto  them.  For  as  by  that 
one  Man's  Oftence  Judgment  came  upon  all  Men,  all  his  fallen  Progeny  unto 
Condemnation,  even  fo  by  the  Righteoufnefs  of  one,  the  free  Gift  comes  upon  all 
thofe  that  arejuftified  and  faved  untojuftification  of  Life,  even  the  whole y/)ir;V«^// 
Progeny  of  Chrifl,  the  fecond  Jdam.  For  as  by  the  Difobedience  of  one  many 
v/eremade  Sinners,  (o  by  the  Obedience  of  onefhall  many  be  made  righteous. 
Rom.  5.  18,19.  Of  the  whole fpiritual  Progeny  of  Chrift  whether  Infants, Ideots, 
or  grown  knowingPerfons,this  is  theLine  &R.ule  by^which  we  mufl  go  as  the  only 
Foundation  of  our  Hopes  concerning  their  Juftification  before  and  Acceptance 
with  God,  viz.  "  That  Chrift  was  made  Sin  for  them,  who  himfelf  knew  no 
Sin,  that  they  might  be  made  the  Righteoufnefs  of  God  in  him."  i  Cor.  5.  2i» 
Moreover  as  all  the  fallenRaceof  y/i^fl/;z  do  partake  of  hisLikenefs, being  conceived 
in  Sin  and  fhapen  inIniquity,born  impure  andunclean  {Job,  14.  4.  Ch.ilgl^Qhap. 
25,4,5,6.  Pfal.  ^i.  5.)  So  it  is  by  the  fupernatural  Operations  of^the  Holy 
Ghofl  that  any  that  are  faved^re  regenerated  and  renewed,  waftied  and  cleanfed, 
i\\  order  to  be  made  meet  for^njoyment  of,  and  fellowfhip  with  a  holy  and  pure 
God  in  Heaven.  Without  habitual  HoWnekztlea/i  it  muft  be  confefled  that  no 
Man  fliall  fee  the  Lord,  Heb.  12.  14.  And  our  blefTed  Saviour  pofitively  afTerts 
the  impoflibility  of  any  Man's  feeing  and  entering  into  the  Kingdom  of  Heaven, 
without  their  being  regenerated  and  born  again,  John  3.  Which  Dodrine  doth 
roundly  fuppofe  a  large  Degree  of  natural  Defilement  in  all  the  fallen  Sons  of 
Jdam  that  are  born  into  the  World.  At  our  firji  Birth  we  being  conceived  in 
Sin  and  fhapen  in  Iniquity,  do  come  into  the  World  wretchedly  defiled  by  natural 
Generation  :  At  our  fecond  or  new  Birth  we  are  renewed j  luafjed  and  cleanfed  by  a 

fupernatural 


2o5  '  Of  PREt5Estr]«iATiON  and  Election. 

Jupernaiural  Regeneration.  In  which  the  fpiritual  new  born  Babe  is  entirciy 
pajjlve,  being  begotten  and  born  of  God  from  above. 

This  is  the  Cafe  of /y^^OT  all,  whither  dying  Infants  or  Adult.  But  then  as  to 
c^ual  Converfion  unto  God  that  follows  confequent  upon,  and  as  the  proper  Ef- 
feSis  of  the  Spirit's  Work  of  Regeneration,  the  Regenerate  do  become  aSiive,  fo 
as  that  being  made  fpiritually  alive,  they  do  vifibly  exert  fpiritual  lively  A(^s,even 
thofe  of  Faith, Repentance,  and  Holinefs  ;  as  in  theCafe  cf  adult  Perfons  j  which 
yet  is  not  expeded  from  dyinglnfants,  who  being  regenerated  by'the  Holy  Spirit's 
Operations  (whofe  Ways  herein  can't  be  fully  known  and  traced)  they  can't  be 
fuppofed  to  contribute  any  Thing  thereunto  themfelves.  So  that  if  Alatters  are 
duly  weighed,  our  Do6ir\nc  of  abfo/uie  Eledlion,  free  Juftification,  and  efficacious 
Grace,  doth  not  on\y  J^eep  it's  Ground  unjhaien,  but  alfo  /?^7;i| and  remains  un- 
tainted, fpoilefs  and  free  from  all  thofe  Afperfiom  that  are  caft  thereon.  And  not 
only  fo,  but  alfo  it  appears  to  maintain  z  far  better  znd  furer  Foundation  for  our 
Hopes  concerning  the  Juftification,  Sanflification  and  Salvation  of  dying  Infants^ 
than  our  Opponents  Scheme  doth  or  can  do,  being  fo  much  clogged  with  furefcen 
moving  Caufes  and  Conditions  of  Elcdion  and  Salvation. 

To  conclude.  When  therefore  we  confider  the  abfolute  Freenefs  of  God's  fove- 
reign  eledling  Mercy,  his  rich  abounding  Grace  and  CompafTion,  his  free  Jufti- 
fication of  Sinners  by  the  imputed  Righteoufnefs  of  the  great  Redeemer,  ihe  in- 
valuable Virtue  and  Efficacy  of  his  moll  precious  Blood  ;  together  with  xS^t  free 
and  ^(57a^/ Operations  of  the  Holy  Ghoft  in  Regeneration,  vi'herein  the  Soul  is 
pajfive,  receiving  the  Imprefiion  as  the  Wax  doth  the  Seal,  we  may  with  good 
Hopes  and  great  Comfort  refign  into  his  everlafting  Arms  of  Mercy  the  departing 
Souls  of  our  little  Children,  and  fweet  is[>7«o- Babes,  fayinj^.  Lord  •  Jefus,  receive 
their  Spirits  ;  who  for  our  Encouragement  hath  himfelf  faid,  *'  Suffer  little 
Children  to  come  unto  me  and  forbid  them  not,  for  of  such  are  the  Kingdom 
of  Heaven'';  the  Heaven  of  Glory.  So  much  in  anfwer  to  this  Ohjeclion, 
Wherein  let  the  impartial  Reader  judge  between  us  and  the  Makers  of  it. 

CHAR    X. 

HAVING  to  the  beft  of  my  Power,  througli  the  Help  of  God,   largely 
ftated  the  great  Do61rine  of  divine  Predeftination  and  Ele(5tion,   and  de- 
\  fended  the  fame  againft  many  Obje£lions  ;  I  fhall  now  by  the  Help  of  the 

fame  good  Hand,  draw  to  a  Ciofe  cf  this  Head  of  Divinity,  by  dcdu5iing  fume 
^r^^/V«/ Inferences  therefrom  (as  I  have  before  in  fome  Meafure  done,)  that  re- 
fpeiS.  Matter  both  of  Comfort  and  Duty  ;  and  as  a  clofmg  Stroke  to  corroborate  the 
whole  Argument,  and  for  the  more  effedlual  Refutation  of  all  fuch  who  regret  at 
the  Thoughts  of  being  wholly  indebted  to  God  for  their  Ele5iion,  Jujiification, 
San^iificatian  and  Salvation  ;  and  who  accordinglyy?(jrw  at  thofe  who  Jiiffiy  and 

warmlj^ 


Of  Predestination  and  Election.  207 

warmly  defend  the  divine  Sovereignty  ;  whereby  they  pluck  down  their  fwelling 
Plumes,  and  ftain  all  the  Pride  of  their  Glory. 

And  firft  by  Way  of  Refutation,  I  fhall  infer,  how  wretched  lame 'zr\d  defiHive^ 
how  abfurdzn^  deformed^h  the  contrary  Scheme  of  Dodliine  maintained  by  curOppc- 
nents  ?  How  void  oi  Beauty  and  Harmony^  how  clijcordant  and  incongrous  with  the 
divine  PerfeSiions^  and  the  fcriptural  Account  of  God's  Way  of  Salvation  ?  And 
in  a  Word,  how  inconfiftent  v/hh  right  Rea/on,  and  the  beft  Ideas  it  can  form  of 
the  Works  and  Ways  of  an  infinitely  wife^  irnmut.ible  and  glorious  God  ?  Behold 
here  a  whole  Train  of  Abfurditics  that  appears  from  behind  the  Curtain,  when 
drawn  back,  and  from  under  ihzfpecious  Coverings  which  I  have  (I  truft  by  God's 
Help)  taken  off"!    Enough  to  aftonifli  every  ferious  Beholder  '.  Come  and  fee. 

Abfurdity  i.  It  flatly  contradicts  the  ScriptureAccount  of  Things,  which  moft 
plainly  and  frequently  afcribes  Election  to  the  good  PleaRire  of  God'sWil),  as  the 
Root  and  Spring  thereof  :  Setting  the  Creatures  Free-Wil),  good  Pleafure,  in 
the  Room  thereof,  and  in  direct  Oppofition  unto  the  hmt.  Like  the  fetting  up 
Dagon,  an  Idol  of  Jealoufy  before  the  Ark  of  God. 

Mf.  2.  It  makes  God's  Eledion  of  Perfons  to  Salvation  to  be  an  Action  of 
Debt^  not  of  Grace.  The  fuppofed  good  Qi_iality  of  the  Clay,  is  made  the  origi- 
nal moving  Caufe  of  the  Difference  between  the  Veflels  of  Honour  and  Diflion- 
our  ;  inflead  of  the  fovereign  Will  of  the  great  Potter,  whereby  he  is  difallowed 
his  fovereign  Claim  of  having  Mercy  on  whom  he  will  have  Mercy,  and  being 
gracious  to  whom  he  will  be  gracious.  And  the  Scripture  made  to  f^eak  back- 
ivard,  thus,  /o  then  it  is  of  him  that  willeth  and  of  him  that  runneth ,  not  of  God 
that  flieweth  Mercy  ;  inftead  of,  fo  then  it  is  not  of  him  that  willeth  and  runneth, 
but  of  God  that  fhewethMercy.  Fine  Doctrine  !  That  fets  the  Creature  on  t«he 
Tlirone^  to  the  dethroning  \\.s  fovereign  Creator,  and  that  gives  it  a  negative  V^oicej^if*'" 
him  in  Government,  even  in  the  moft  important  Affairs.  What  but  Ignorance, 
Inconfideration  and  Arrogance,  is  at  the  Bottom  cf  all  this  ? 

Ahf.  3.  It  makes  the  temporal  Ail  of  the  Creatures  to  be  the  moving  efficient 
Caufe  of  an  eternal  A^  of  God.  For  I  have  from  Scripture  proved,  tha'f  God's 
Election  of  Perfons  in  Chrift  to  Sanilification  and  Salvation,  is  from  Eternity, be- 
fore the  Foundation  of  the  World  ;  yea,  their  Do6lrine  is  a  plain  Denial  of  the 
f/^rw/zy  of  the  Decrees.  For  if  the  elefting  Will  of  God  be  placed  behind  the 
Temporary  Will  of  the  Creature,  that  Will  of  Goc  cannot  be  eternal. 

Abf.  4.  It  fays  that  the  Fruit  produceth  the  Root,  and  that,  the  Caufe  is  pro- 
duced by  it's  own  Effects,  and  focontradidls  both  Scripture  and  Rcafon  ;  fa}ing, 
God  elected  Perfons  becaufe  he  faw  that  they  would  be  holy,  inftv?.d  of  this,  that 
x\\ty  Jhouldh^holy. 


2o8  Of  Predestination  and  Election. 

Jbf.  5.  It  fets  up  an  inferior  Caufe  above  a  fupericr^  thereby  making  out 
Eledlion,  Faith,  Holinefs,  and  Salvation,  no  more  than  a  ^^r^  may  be ^  inflead,of 
a  /Joall  be^  like  a  bozuing  JVall  and  a  tottering  Fence.  Not  altogether  unlike  to  the 
Saying  of  him,  who  deridingly  faid  of  the  fecond  Temple-Building,  which  was  a 
Type  and  Figure  of  God's  fpiritual  Building,  the  Church  under  the  Gofpel  Dif- 
penfaiion,  "  Even  that  which  they  build  (fays  he)  if  a  Fox  go  up  he  will  even  break 
down  thcirSlone  IFall^'"  Nehem.  4.3.  Which  hcxng  cloathed  in  modern  (\  do  not 
fay  mode/i)  Language,  amounts  to  this,  viz.  That  a  Man  may  be  a  Child  of  God 
to  Day,  and  a  Child  of  the  Devil  To-morrow.  That  the  very  and  true  Saints  of 
God  may  fall  z'^zy  finally  and  pcrijh  eternally^  who  are  God's  Hufbandry  andGod's 
building,  I  Cor.  3.  g.  It  rcprefents  the  Almighty  and  all-wife  Mafter-Builder, 
as  a  mccr  Spc^ator^  iiiftead  of  an  ahfolute  Determinatcr^  (landing  with  folded  Arms 
upon  the  Watch-Tower  of  his  Foreknov^'ledge,  to  efpy  what  Men  will  do  ;  whe- 
ther they  will  believe  or  no,  repent,  obey,  perfevere  in  thefe  or  no  ;  and  then  ac- 
cording to  his  Obfervation  of  their  Free- Will  Motions  he  determines 
cnncerniiig  them.  Thus  the  Perfeilions  of  the  divine  Supremacy,  Wifdom, 
AVill,  Knowledge,  and  Immutability  are  at  once  eclipfed,  and  with  one  Breath 
denied.  What  lefs  than  this  is  done  by  rendering  the  all-glorious  God^ever float- 
ing and  fiuifluating  in  his  Counfth,  hanging  in  a /)^«^i//ii«;  Sufpence  :  Taking  up 
with  new  Confultations  dependent  on  the  fickle  will  of  Alan,  and  thofe  uncertain 
Adls  that  flow  therefrom  ?  By  which  Methods  the  Almighty  is  brought  in,  fay- 
ng  thus,  *'  My  Love  to  Mankind  is  fo  univerfal,  fo  general  znd  great,  that  I  will 
certainly  elcdl:  and  fave  them,  if  it  Jhould  fo  happen,  that  xhewFree-will  Pleafure^ 
fliould  determine  that  they  believe,  repent, be  holy,  and  perfevere  therein  to  the 
End.  For  as  I  have  not  pofitivcly  determined  that  any  of  them  fjall  do  this, 
{o  it  may  fall  out  that  it  may  never  come  to  pafs.  Even  although  I  have  loved 
them  zWfo  univerfally  zndfo  greatly,  even  with  the  Z"^  Kind  of  Love,  in  giving 
them  my  only  begotten  and  befl-beloved  Son  to  die  for  them  every  one,  and  by 
his  Death  to  procure  for  them  univerfal Kedemptlon,  moR  heartily  znd  fincere- 
ly  wi/]jing  that  none  of  them  may  perifh,  but  that  every  one  of  them  to  a  Man 
may  come  to  Repentance,  and  to  the  Attainment  of  Life  everlafting.  O  !  / 
will  if /Zv;/ will  ;  and,  O  !  that  they  may  will  to  believe,  become  holy,  dili- 
gently and  perfeveringly  improving  their  Stock  of  Free-Will  Abilities,  that 
they  may  be  faved.  Neverthelefs  not  my  Will,  but  their  will  be  done." 
This  I  fay,  without  the  leajl  wrefting  their  Scheme  of  Dodrine,  is  the  natural 
Refult  thereof;  of  which  may  the  Lord  make  them  throughly  afhamed. 

Abf.  6.  It  takes  away  the  Glory  of  God''s  all-difpofwg  Providence,  and  fets  up 
a  blind  Chance  in  its  Room.  So  that  when  the  Lot  is  cait  into  the  Lap,  the  whole 
Difpofal  thereof  is  not  of  the  Lord,  but  of  the  Servant,  not  of  the  Creator  but  of  the 
Creature.  And  (o  the  Goddefs  Fortune  and  Dame  Chance,  is  fet  up  to  juflle  out 
and  make  void  the  fovereign  and  abfolute  Determinations  of  the  living  God,  and 
his  divine  Providence.  Great  is  Diana  of  the  Ephefians  I  but  it  is  high  Time  to 
pluck  her  down,  to  deftroy  her  Shrines  and   Temple,  altho'  the  Crafts-Men 

fhould 


Of  Predestination  and  Election.'  209 

jfhould  cry  out  never  fo  much,  that  the  Men  which  turn  the  World  upfide  down 
are  come  hither  alfo. 

Ahf,  7.  It  takes   ofF  and  tends  id  deftroy  the  My/Jerioufnefs  of  the  divine  De- 
crees,  Counfels  and  Providence,  prefiiming  to  find  out  and  fathom  the  very  Bot- 
tom of  the  divine  Counfels,  to  fearch  out  to  Perfecflion  God's  Judgments,    and 
trace  out  all  his  Ways,    efpecially   in  the  Matter  of  Election  and  Prcdeftination  ; 
fcorning  with  the  Eagle- Ey'd  humble  and  adoring  Apoftle  on  fuch  Accounts,  to 
cry  outy  *'  O  the  Depth  of  the  Riches  both  of  the  Wifdom  and   Knowledge  of 
God  !    How  unfcarchable  are  his  Judgments,   and  his  Ways  paft  finding  out  ! 
For  who  hath  known  the  Mind  of  the  Lord,  or  been    his   Counfellor"  ?    Thus 
thefe  Men  pretend  fully  to  know  his  Mind  in  this  grand  Affair.     For  if  Men  are 
elected  upon  their  forefeen  Faith  and  Holinefs,  fo  that  all  Men   may  be  ele<fted 
and  faved  if  they  vvill ;   if  it  be  of  him  that  willeth  and  runneth,   and  not  of  God 
that  fheweth  Mercy  ;  having  Mercy  on  whom  he  will  have  Mercy, and  whom  he 
will  he  hardeneth  ;   what  Reafon  had  Paul  to  fuppofe  fuch  Abfurdities  againfl  his 
Dodtrine,  viz.   "  Is  there  then  Uniighteoufnefs  with  God  ?   And  why  then  doth 
God  find  Fault ;  for  who  hath  refifted  his  Will"  ?     Moreover  alfo,   what  Need 
was  there  for  him  to  give  fuch  rebukingRcpIys,  with  a,  "  Nay,  but  O  Man,  who 
art  thou  that  reply 'fl  againft  God  ?    Hath  not  the  Potter  Power  over  the  Clay, 
of  they<7/w^  Lump  to  make  one  a  VefTel  of  Honour,   and  anotlier   of  Difhonour, 
b'c"  F   And  in  a  Word,  what  Need  was  there  for  him  thusaflcnilhingly  to  have 
cryed  out,   O  !  the  Depth,  the  Depth,  &c. 

AbJ.  8.  That  God  doth  not  accept 7?r/?  the  Pcrfori  and  then  his  Offering  :  But 
fr/i  the  Offering  and  then  the  Offerer,  for  his  Offering's  Sake,  contrary  to  Gen.^.\. 
and  to  the  DoSlrine  of  Chrifl's  Merits  for  the  Acceptance  both  of  our  Per  funs 
and  Services. 

Jbf.  9.  That  Men  are  not  defied  either  before  the  Birth  of  the  World, or  be- 
fore the  natural  or  before  the  New-Birth  of  themfelves,  nor  in  the  Time  of  their 
Life  and  Vigour  :  But  when  they  are  either  dying  or  dead,  paffing  into  the  other 
World  ;  feeing  (if  we  abide  by  DvJf'hitby's  Do(Strine,  the  Arminian'sChampion) 
none  are  allowed  to  be  elected  of  God,  but  for  and  in  Confideration  of  their  final 
Perfeverance  in  Faith  and  good  Works  to  the  End  :  which  cannot  be  before 
their  End  comes. 

So  much  for  the  yjrviinian  Bead-roll  of  Abfurdities,  which  I  have  taken  Pains  to 
gather  up  and  firing  together, which  before  lay  fcattered  up  and  down  thefe  Sheets. 

But  now  on  the  other  Hand,  ourDoSirine  o^  free  and  abfohite'E.\e£\.\on, ^unds  free 
and  clear  of  all  fucb  Abfurdities,  however  attended  with  fome  Difficulties,  whereby 
"Way  is  made  for  the  drav/ing  forth  our  devout  and  admiring  Apprehenficns,  cryiiig 
out,  O  the  Depth,  ho..  If  we  abide  by /;i7,;y  ^^rr/^/z/r^  Tcffimony,  without  run- 
ing  out  after  diejack  in  the  Lanthorn  of  a  wandering  Fancy,  we  fliall  find  it  a  mofl 
fweet  Concord  and  bleffed  Harmony,  as  what  is  well  worchy  cf  the  divine  Being 

E  e  2  arid 


2io  Of  Predestination  and  Election.' 

and  PerfeSlions^  and  every  Chriftian's  hearty  Reception,  as  that  which  naturally 
affords  a  mod  rich  Entertainment  to  their  enlightned  Minds,  not  only  for  Specu- 
lation but  PraTiice  aifo,  even  fuch^Pra^ue  as  fhall  at  once  folace  their  Souls,  and 
tend  to  tiie  bringing  forth  fiich  Fruits  of  Holinefs,  as  fhall  both  honour  the  great 
Eledor,  and  illue  in  Life  everlafling.  As  God  affifting,  I  fliall  more  evi- 
dence  hereafter, 

li  you  fhall  diligently  review  the  aforefaid  Ar?r,in'ian  Abfurdities  by  Way  of  Re- 
verfion,  or  in  the  juft  reverfe  of  the  fame,  you  may  eafily  behold  the  Beayty 
and  Hirmony  of  the  Doclrines  of  abfolute,  free  and  electing  Grace,  as  1  fhall 
briefly  Inftance. 

Harmony  i.  That  it  moft  fweetly  concurs  with  the  holy  Scripture  Account  of 
Things,  which  mofl- plainly  and  frequently  afcribes  eternal  perfonal  Ele6\ion  to 
the  fovereign  2;ood  Will  and  Pleafure  of  God,  as  the  Root  and  Spring  thereof  ; 
difclaiming  all  arrogant Ufurpations  of  the  Creature's  Free- Will  and  Pleafure  in 
ih's  grand  Affair.      Surely  this  is  highly  honourable  to  the  great  Eledlor  ! 

PIv.  2.  It  makes  God's  Eledion  of  Perfons  to  be  an  A61  of  Gr^Jf^,  not  of 
Debt,  allowing  the  Almighty  Potter,  anfwerable  to  his  fovereign  Right  and 
Claim,  to  be  every  Way  free  in  the  difplaying  of  his  fovereign  Dominion  over  the 
fallen  Race,  and  in  the  Difpenfation  of  his  Grace  and  Favours,  having  elecSting 
Mercy  on  whom  he  will  have  eleding  Mercy,  forming  his  Veflels  out  oi  {he  fame 
Lump  either  to  Honour  or  Diflionour,  as  he  pleafeth,  Rom.  g.  ii.  ^c. 

Har.  3.  It  makes  an  eternal  A61  of  God  to  be  the  efficient  produ&ive  Caufe  of 
temporal  A(5ls  of  Holinefs  in  Man.  Placing  the  teuiporary  Adlof  the  Creature,  be- 
hiu  the  eternal  Adi  of  God,  anfwerable  both  to  Scripture  and  right  Reafon. 

Har.  4.  h  holh  fcripturally  znd  mofl  rationally  fdhh,  that  the  Root  produceth 
the  Fruit,  and  that  the  Effed  proceedeth  from  the  Caufe  :  that  Faith  and  Holi- 
nefs, with  final  Perfeverance  therein,  proceed  from  God's  eternal  Election, 
fpringing  up  therefrom  as  its  natural  and  properFruit.   Eph.  1.4..   1  Thefz.i^,!^' 

Har.  5.  It  placeth  zfuperior  Caufe  above  an  inferior,  thereby  rendering  Elec- 
tion, Faith,  Holinefs,  Perfeverance,  and  Salvation  to  the  eleft,  as  a/hall  be,  not 
as  a  bare  tnay-be.  And  the  Church  whom  Chrift  loved  and  gave  himfelf  for,  that 
he  might  prefent  it  to  himfelf,  a  glorious  Building,  the  Church,  I  fay 
God's  Hufbandry,  and  God's  Building,  (  who  is  infinite  in  Wifdom  ) 
not  liable  to  totter  and  fall,  butfland  firm  and  fure  on  an  impregnable  Foundation. 
So  that  if /^«  77?5«/tf«^  i^3A-^j,  and  with  them  as  many  ravening  Wolves,  roaring 
Lions,  and  raging  Bears,  were  to  go  up,  they  could  not  break  down  //;/;  Stone 
Wall;  nor  indeed  remove  o«i?^«g-/(f  5/(7«^  thereof.  Math.  \6.  lb.  It  reprefents 
the  all-wife  Mafter-Builder  to  be  an  abfolute  Determinator,  not  as  a  hare 
SpeSiator,  and  as  afting  every  Way  agreeable  with  the  illuftrious  Perfedlions  '  of 
his  moft  glorious  Nature  in  his  Beginnings  carrying  on,  and  perfe£l'ing  his  glorious 

Buildinq; 


0/ Predestination  and  Election.  hi 

Buillding  the  Church  ;  even  until  the  Top-Stone  (hall  be  brought  in  and  laid  on 
with  Shoutings,  crying, Grace,  Grace  unto  it.  Zech.  4.  6,  7.  And  confequenly 
hereby  the  Reproach  is  rolled  away  which  the  Armiman  Dodtrine  puts  upon  the 
all-wife  ArchitecSt,  as  tho'  he  began  to  build,  but  in  fuch  an  unwife  Manner,  that 
he  made  «5  certain  Decrees  or  Determinations  whether  ht  ihould  fni/b  the  Build- 
ing or  no,  fo  that  it  is  liable  to  fail,  and  the  Stone- Wall  thereof  to  be  broken 
down.  But  now  our  DcOtun^JJands  by  the  fovereign  Claim,  and  confirms  the 
all-wife  and  Jleady  Execution  of  God's  well  laid  Scheme,  anfwerable  to  what  he 
faid  by  the  Prophet,  Ifai.  46.  10.  *'  lam  God,  and  there  is  none  elfe,  Iain 
God  and  there  is  none  befides  me,  declaring  the  End  from  the  Beginnino-,  and 
from  antient  Times  (even  the  Days  of  Eternity)  the  Things  that  are  not  done, 
faying,  myCounfel  (hall  ftand,  and  I  will  do  all  my  Pleafure."  To  which  exadly 
agr-ees  the  Prophet's  Vifion,  wherein  he  faw  the  Horfes  and  Chariots,  the  fwift 
and  ?nagnificcnt  Minifters  of  divine  Providence  and  Executors  of  God's  all-wife 
and  /leady  Counfels,  come  out  from  between  the  two  Mountains  of  Brafs,  thofe 
lively  Figures  and  Reprefentations  of  God's  all-wife  firm  and  immutable  Decrees. 
Zech.b.  I.  "  This  comes  forth  from  the  glorious  Father  of  Lights,  the  Lord  of 
Hofts,  who  is  wonderful  in  Counfel  and  excellent  in  Working,  and  with  whom 
there  is  no  V^ariablenefs  nor  Shadow  of  Turning."  Ifai.  28.  21.  ^James  1.  in. 
*'  Yea  the  Lord  of  Hofts  hath  fworn  faying,  furely  as  I  have  thought,  fo  fliall  it 
come  to  pafs  j  and  as  1  have  purpofed,  ib  ftiall  it  ftand."  Jfai.  14.  24. 

Har.  6.  It  breaks  down  that  Dagon,  that  Idol oijealoufy.,  Man's  Free-Will, 
that  is  fet  up  to  the  Difhbnour  of  God's  Ark.  It  dozvns  with  the  Crafts-Men's 
Trade,  utterly  fpoiling  {heir  great  Ephefian  Goddefs  Diana,  with  her  Shrines  and 
Temple  ;  and  withal  plucks doiun  the  Lady  Fortune  that  is  fet  up  to  ufurp  theThrone 
oi divine  Providence.     Surely  this  is  zl  good  and  worthy  Work  ! 

Har.  7.  It  honourably  maintains  the  Myjlerioufnefs  of  the  divine  Decrees, 
Counfels,  Judgments,  and  Ways  of  God, in  the  Matter  of  Eledion  and  Predefti- 
nation,  devoutly  crying  out,  '«  O  the  Depth,  &c.  In  Oppofition  to  the  Armi- 
nion  Attempts  to  deftroy  it ;  arrogantly  pretending  to  found  the  Bottom  of  that  un- 
fathomable Abyfs,  with  then /hort  Line. 

Har.  8.  It  doth  in  Honour  to  divine  Revelation,  and  the  invaluable  Merits  of 
the  great  Redeemer,  maintain  that  it  is  thro'  the  free  Grace  of  God,and  its  Ver- 
tue,  that  our  Perfons  are/r/?  accepted,  and  then  our  Offerings,  and  notour  Per- 
fons  eledled  and  accepted  for  our  Offering's  Sake. 

Har.  9.  That  God's  Eledion  \s  from  Eternity,  and  that  it  is  in  «'i^^  Time 
naturally  produdive  of  our  Perfeverance  in  Faith  and  Holinefs  to  the  End  of  our 
Lives,  and  not  waiting  as  a  Lacquey  until  the  End  of  our  Perfeverance  and  Lives 
come  together. 

Thus 


2  12  Of  Predestination  and  Election. 

Thus  Chriftian  Readers,  firft  by  viewing  the  Lift  of  Abfurdities,  and  theti' 
thole  Strings  of  Harmony, you  have  an  Opportunity  given  you,  to  difcern,  that  in- 
glorious^ as  well  as  glorious  Things  are  fpoken  of  the  City  of  God.  The  Latter  o£ 
which  you  fee  is  vi^hat  1  have  undertaken  to  do  ;  and  now  as  a  Proof  of  what  I 
have  faid,  come  and  let  us  together  take  a  Walk,  and  go  round  about  it,  view 
and  count  the  Towers  thereof  :  "  Let  us  mark  well  her  Bulwarks,  confider  her 
Palaces,  that  we  may  tell  it  to  the  Generations  following,  for  thi  s  God  is  our 
God, and  will  be  ourGuide  even  untoDeath."  P/^/.47. 12,13,14.  *'  HisFoun- 
dation  is  in  the  holy  Mountain.  The  Lord  loveth  the  Gates  of  Zion  more  thari 
all  the  Dwellings  of  Jacob.  GloriousThings  are  fpoken  of  Thee,OCity  of  God  f 
There  is  a  River  the  Streams  whereof  doth  make  it  glad.  God  is  in  the  midft  of 
her,  God  {hall  help  her,  and  that  right  early,  PJal.  4.6,3,4,  Pfal.  87,  1,2,3. 

Hence  then  as  a  further  Confirmation  of  what  I  have  faid  concerning  the  unde- 
niable Excellency  and  Ufefulnefs  of  the  Do£lrine  of  the  divineDecrees,  God's  all- 
wife  and  fteady  Counfels,and  the  Execution  of  them  withRefpedl  both  to  the  Life 
which  now  is  and  that  which  is  to  come  ;  I  proceed  by  his  graciousAids  to  fhew,. 
that  as  it  is  a  Dodlrine  moft  worthy  of  him  as  a  moft  illuftrious  defpotic  Sovereign. 
and  all-wife  Governour  of  both  Heaven  and  Earth,  fo  it  is  moft  worthy  of  all  Ac- 
ceptation, as  what  withal  affords  a  rich  Plenty  of  divine  Inftrudtions,  that  fhall  at 
once  enrich  the  Chriftian  Mind,  and  give  it  both  Profit  and  Pleafure  of  the  beft 
Kind.  O  !  with  what  a  devout  Pleafure  may  a  believing  enlightned  Soul  exert 
all  it's  Powers,  widely  expanding  all  it's  thinking  Faculties,  mufing  thereon,  un- 
til the  Fire  of  devout  Affe<Sion  is  enkindled  within  its  Breaft,  crying  out,  "  O 
the  Depth  of  the  Riches  both  of  the  Wifdom  and  Knowledge  of  God"  !  Its  en- 
lightned Eye  being  intenfely  fixed  on  and  made  to  behold  the  illuftrious  Beams  of 
the  divine  Perfe<5lions,  fliining  forth  in  a  moft  exadl  Connection  and  beautiful 
Harmony  in  the  all-wife  and  well  laid  Scheme  of  the  Almighty  in  the  Execution 
of  the  fame,  in  the  Difpenfations  of  his  Providence,  as  becoming  him  who  is  the 
eternal  Rock  of  Ages,  all  whofe  Works  are  perfedt,  whofe  Ways  are  Judgment, 
aGod  of  Truth,  without  Iniquity,  juft  and  righteous,  wonderful  in  Counfel,  and 
excellent  in  working.  Surely  hereby  the  devout  Chriftian  is  richly  furniftied 
with  the  moft  proper  Materials  of  the  devouteft  Contemplation  and 
Wonder,  Adoration  and  Praife  of,  and  Prayer  unto,  together  with  Faith,  Hope 
and  Truft  in  this  their  great  and  glorious  Lord,  who  performeth  all  Things  for 
him,  who  fhall  fend  from  Heaven  and  fave  him,  from  him  that  would  fwallow 
him  up.  P/^A  57.  21,  3.  Hence  may  be  extraded  the  moji  f over dgn  Cor diah 
for,  their  fainting  Minds,  and  a  Royal  Supercede  as  to  all  their  undue  Fears  i-n 
Tbti'i^of  greateft  Trouble,  of  War  and  Defolation,  Plagues,  Peftrlence  and 
Famine,  as  knowing  that  all  thofeThings  whatfoever,  whence  perplexing  and  dif- 
jnaying  Fears  do  arife,  are  under  the  Controul  of  divine  Providence,  who  hath 
faid  fas  it  is  of  the  raging  Seas)  "  Hitherto  {halt  thou  come  and  no  further,  and 
here  ftiall  thy  proud  Waves  be  Ihyed."  Their  God  hath  both  that  reftlefs  Va- 
grant theDevil,  and  all  his  Inftruments  in  his  Chain,  who  cannot  therefore  go  one 
Link  beyond  the  divine  Limit ;    As  we  may  fee  in  the  Cafe  of  holy  and  greatly 


Of  Predestination  and  Election.  213 

affli(flecl  Job.  Yea,  is  the  poor  gracious  Soul  beni<i;hted,  fo  that  it  walks  in 
Darknefs,  and  hath  for  the  prefent  no  Light,  the  very  Complement  and  worft  of 
all  its  Affli(5lions  by  Reafon  of  the  Hidings  of  its  heavenly  Fathers  Face  ;  yet  ftill 
let  it  be  encouraged  to  truft  in  the  Name  of  the  Lord,  and  ftay  itfef  upon  its 
God  ;  who  will  do  this  for  them,  and  not  forfake  them  ;  anfwerable  to  his  im- 
mutable Purpofe  of  Grace  and  Love  toward  them.  Whofe  Thoughts  are  far 
above  their  doubting  and  difmaying  Thoughts:  for  thus  faith  the  Lord,  "  I 
know  theThoughts  that,!  think  towards  you,  Thoughts  of  Peace  and  not  of  Evil, 
to  give  you  an  expelled  End."  Ifai.  50.  10.  "Jer.  29.  10.  Yea,  the  Lord  be- 
ins;  the  more  abundantly  willing  to  fhev/  unto  thefe  Heirs  of  Promife  the  Immu- 
tability of  his  Couniel  concerning  them,  hath  confirmed  it  by  an  Oath,  that  by 
two  immutable  Things,  in  which  it  is  impolTible  for  God  to  lie,  they  might  re- 
ceive ftrong  Confolation.  "  For  the  Lord  hath'  fWorn  faying,  furely  as  I  have 
thought,  {q  (hall  it  come  to  pafs,  and  as  I  have  purpofed,  fo  fhall  it  f^and.  In  a  lit- 
tle Wrath  hid  I  my  Face  from  thee,  for  aMoment,  but  with  everlafting  Kindnefs 
will  I  have  Mercy  on  thee,  faith  the  Lord  thy  Redeemer."  Heb.  6.  16.  Ifai. 
14.  24.  Chap.  54,  8.  O  !  what  a  blefled  Staiednefs  and  Serenity  of  Mind  doth 
refult  unto  the  believing  Soul  from  this  Doilrine  of  the  divine  Decrees,  when 
duly  realized  and  pradlically  confidered,  amidft  the  foreft  Trials,  and  in  the 
darkeft  Night  of  Tribulation  ?  It  fhall  not  be  afraid  of  evil  Tidings,  its  Heart 
being  fixed,  trufting  in  the  Lord.  PJal.  112.  y.  This  Doctrine  is  well  adapted 
to  comfort  the  Church  in  thefe  evil  Days  when  her  Enemies  are  craftily  endea- 
vouring to  undermine  her  Foundation,  by  Sap  and  Stratagem,  as  they  formerly 
flrovc  to  rase  her  to  the  Ground  by  open  ASis  of  Violence.  Thofe  Children  of 
Edom  how  furioufly  did  they  call  upon  their  Fellow- Workers  of  Iniquity  the 
Babylonians,  to  be  at  bloody  and  defiroying  Work,  faying,  raze  it,  raze  it,  even  to 
the  Foundation  thereof ,  Pfal.  J37.  7.  But  alas  !  how  vain  are  all  their  Attempts, 
feeing  God  is  in  the  midft  of  Sion,  prefent  at  all  her  Enemies  Cabals,  privy  to 
all  their  crafty  Counfels  which  they  take  together  againft  his  ^/V^aV/i  ones,  PJal. 
83.3.  And  as  ready  to  dafh  in  Pieces  their  deepeft  laid  Defigns,  and  burft  their 
moft  mighty  Wheels,  or  take  them  ofF  their  Chariots  :  fo  that  they  drao-  on  hea- 
vily, when  in  the  midft  of  their  hotteft  Purfuits,  with  wide  and  open  Mouth, 
gaping  upon,  and  ready  to  feize  their  Prey.  So  that  in  fhort,  tho'  many  and 
crafty  Devices  are  in  the  Hearts  oUhefe  Men,  neverthelefs  the  CounfeJ,^  the  de- 
terminate Counfel  of  God  in  raifing  up  to  himfelf  a  glorious  Church  out  of  the 
Ruins  of  the  Apoftacy,  as  a  Trophy  of  Honour  to  his  fovereign  Grace,  pmll 
Jland.  Surely  there  is  no  Wifdom  nor  Underftanding,  nor  Counfel  againft  the 
Lord,  Prov.  21.  30.  As  there  is  a  Remnant  according  to  the  Eledion  of  Gtv^cf, 
chofen  both  to  Grace  and  Glory,  and  given  to  Chrift  as  his  Charge,  to  redeem, 
to  call,  to  gather  and  fave,  with  an  everlafting  Salvation  ;  fo  they  Jhall  in  Spight 
of  Hell,maugrc  all  Oppofition  andTimes  of  the  greateft  Defedlion,  be  according- 
ly (as  the  Lord's  Referve)  gathered  and  faved  in  the  Time,  in  the  Manner,  and 
by  the  Means  and  Inftruments,  which  are  written  in  the  Book  of  Life,  not  one 
Jot  or  Title  thereof  fliall  fail,  as  the  glorious  Day  hereafter  Ihall  declare.  Why 
then  fhould  Sion's  Face  ivax  paU,  or  her  Builders  and  Lovers  Hearts  be  appall 'd, 

while 


214.  0/ Predestination  ^»^  Election. 

while  with  a  righteous  Concern  they  tremble  for  the  Ark  of  their  God,  and  figh 
for  the  Abominations  of  the  Times,  in  Regard  both  of  abominable  Principles  T^nA 
PraJfices  F  Why  fhould  not  they  in  the  very  Faces  of  Sion's  Foes,  whether  un- 
mafned  or  difguifed,  triumphantly  with  an  Elijah's  Rhciorick,  cry  out  and  fay, 
*«  Aflbciate  yourfelves,  O  ye  People,  arid  ye  {hall  all  be  broken  in  Pieces ;  gird 
your  felves  and  ye  fhall  be  broken  inPieces  ;  gird  yourfelves  and  ye  fhall  be  broken 
in  Pieces  :  Take  Counfel  together  and  it  fhall  come  to  nought  ;  fpeak  theWord 
and  it  ihall  not  ftand,  for  God  is  with  us."  ]Jai.  8.  9,  10.  While  the  Enemies 
feoff,  let  Zion  rejoice,  and  all  God's  Nehemiahs  pray  to  him  and  fet  a  Watch  ; 
let  Xion's  Builders  with  Faith,  Fortitude  and  Unanimity,  go  on  as  Co- Workers 
with  the  great  Mafter-Builder,  who  will  never  fail  nor  forfake  them  ;  let  one 
Hand  be  diligent  at  the  Work,  and  the  other  hold  a  Weapon.  Stt  Nehcm.  9. 
Let  the  Minifters  of  Chrift  and  his  holy  Gofpel,  after  their  utmoft  Endeavours  to 
approve  themfelves  unto  God  as  Work-Men  that  need  not  to  be  afhamed,  faith- 
fully difpenfmg  and  rightly  dividing  the  Word  of  Truth,  learn  to  leave  theSuccefs 
of  all  tkeir  Labours  of  one  Kind  and  of  another,  unto  the  Iffues  of  God's  Counfels, 
which  p^all  ftand,  and  who  will  do  all  his^  and  not  /^aVPleafure.  That  while  they 
indulo-e  in  themfelves  a  lawful  Degree  of  Concern  and  forrowful  Complaint,  fay- 
in<y,  "  Who  hath  believed  our  Report,  and  unto  whom  is  theArm  of  theLord  re- 
vealed" ?  They  quietly  fubmit  to  the  divine  Difpofal  j  remembering  that  worthy 
Maxim  that  Duties  ore  ours^  and  that  Events  are  God's.  Withal  bearing  in  Mind 
that  beino-  faithful  unto  Death,  they  fhall  not  fail  of  receiving  a  Crown  of  Life  ; 
they  fliall  not  lofe  the  promifed  Rewards  of  Grace  and  Glory  ;  howfoever  they 
mzy  iz\\  oi  tht'iT  expelled znd  much  wi/hed  for  ^\xqcq(s.  Ifai.  ^g.  ^.  "  Though 
Ifrael  be  not  gathered, yet  fhall  they  be  glorious  in  theEyes  of  theLord, and  myGod 
fhall  be  my  Strength."  Heb.  6.  10.  "  God  is  not  unrighteous  to  forget  your 
Work  and  Labour  of  Love,  which  ye  have  fhewed  unto  his  Name. 

Again,  from  the  Dodlrine  of  the  Decrees  we  are  in  a  very  powerful  Manner 
taufht  (  bearing  a  confcientious  Regard  to  our  Duty,  to  the  Rules  of  Piety 
and  Prudence)  to  ftudy  well  the  LefTon  of  divine  Contentment  with  our  Lot  in  this 
World  in  all  Refpe6ls  whatever,  whether  of  Profperity  or  Adverfny,^  how  to  be 
abafed  and  how  to  abound,  how  to  be  full  and  how  to  fuffer  Need,  how  to  be 
healthful  and  ho\v  to  be  fickly,  bV.  That  we  reft  fatisfied  in  this,  that  God  hath 
from  the  Times  before  appointed  order'd  our  Condition,  particularly  that  he  hath 
fet  theBounds  of  ourHabitation, where  we  fhall  dwell  on  all  theFace  of  theEaitb, 
A£is  17.26.  For  thus  hath  he  appointed  our  Habitation  vjhere,  our  Relatives 
who^  our  Condition  what^  our  Lofles  and  Crofles  how  great ^  whether  for  Ismnher 
Kiy  Magnitude.  Gen.  4.  25.  Chap.  24..  14,  44.  Saying  with  ^holy  and  greatly 
afflltled  Job.  "  He  performeth  the  Things  he  hath  appointed  forme,  and  many 
fuch  Things' are  with  him,"  Job  23.  14.  Anfwerable  to  the  Counfel  St.  Paul 
gzvQ  unto  thQZ ffii^edTheJalonians,  i  The/.  2.  3.  *'  That  no  Man  be  moved 
by  thefe  AfHidtions,  for  your  felves  know  that  we  are  appointed  thereunto." 
This  Doilrine  is  very  fitly  calcujated  for  the  Meridian  of  Peace  and  .Quietude  in 
cur  Souls ;  a  proper  Mfdicim  to  a  lUy  and  (qqI  the  Fever  of  a  hot  ^nd /rating  Mind, 
^  ^  jTioft 


0/  Predestination  a^d  Election.  2:5 

j-nof!  powerfully  fupprefling  the   uneafy  Pojjtom  thereof.     This  gives  an  cffcclual 
Check  to  all  our  bold  znd  faucy  Replys  againft  God  the  Sovereign  Potter,    in  his 
Difpofal  of  us  and  ours,   even  as  to  Things  of  this  L'lJ'e.     This   is    what  Believen 
ihimjelvss  are    too  apt  interpreiathefy  io  do,    how  Orthodox  foever  in  'Judgment 
they  be  withRefpeil  to  God's  Dominion.     Yet  not  they  but  the  Remainders  o's  Sin 
that  dwelleth  in  them,  which  often  makes  them  to  mourn  and  groan.     What  is 
the  Langusge  of  every  murmu-ring  difcontentedThought  at  ourCondition  or  Cir' 
eumftances  in  the  World, or  at  thofcOccurrences  ^Events  at  which  weare  apt  to 
be  over-much  unea/y, znd  would  inierpreiaiively  correct  and  amend  if  in  our  Power  ? 
What  is  this,  I  fay,  but  a  fauey  replying  againft  God  ?     A   trampling    on   his 
Authorit}',  a  rebelling  againft  his  Majefty,  an  undervaluing  his  Government,    a 
Breach  of  his  Laws,    who  hath  faid,   "  Let  all  Flefh  be  filent  before  the  Lord." 
And  again,    *'   Be  ftill    and   know  that  1  am  God,"   Zech.  2.  J  t;.   P/a/.  46.  10. 
It  is  in  Effedl  a  dif^racing  of  his  IVifdom,  a  charging  of  him  with  Folly  ?>s\dlnjuftice, 
as  tho'  we  knew  better  than  himfelf,  and  that  he  had  done  us  Wrong,  and    fo  we 
had  thence  aRight  to  complain.     Which  is  to  take  on  us  to  be  hisJudo-es&Coun- 
fellors,   to  cenfure  him  and  teach  him  Knowledge,  and  to  fhew  him  the   Way  of 
Underftanding.     And  alas  !   who  can  fay,  I  have  made  my  Hands  fo  clean,  that  / 
am  wholly  pure  from  this  mySin  ?    A  Sin  and  Folly  fo  very  greatjthat  (hovvfcever 
it  comes  not  within  the  Walk  of  human  Laws)  it  doth  loudly  call  for  Repentance 
andReformation.     It  is  a  Poifon  that  needs  apowerful  Antidote  to  expel  it.     It  is 
a  bad  Difeafe  that  needs  z  fovefeign  Remedy  to  cure,  or  at  leaft  to  check  its  vioUnt 
Excurfions.      Why,  Chriftians    (  by  God's   blelUng  and  which   if  duly  applved) 
fuch  an  Antidote,   fuch  a  Remedy  is  the  Dodrine  of  the  divine  Decrees  nnd  Pro- 
vidence, being  backed  with  Scripture  and  found  Reafoning,      Wherefore   let   us 
acquaint  ourfelves  with  it,   receive  and  embrace  it  as  tucllivorthy  of  our  Accepta- 
tion,   inftead    of  ivr angling  ^t  \t,    2Lnd  reje^ing  of  it  with   a   difdainful  Sneer,  or 
with  a  ivrathful  Broiu.     At   the   fame  Time    (as  I   have  before  fliewnj   that 
our  due  Regards   to  the   divine  Rule  of   our  Duty,    the  Ruleo  of  Piety  and 
Prudence,    are   fo  far   from   being  difannuUed  by  the   fame,   as    that   they  are 
thereby  eftabliihed,  and  ratified  and  confirmed.     That  therefore  no  Manofter  to 
abufe  this  holy    Dotftrine,   by  taking  wrong  Meafures,  contrary  to  the  aforefaid 
Rules,  and  riien  think  to  wipe  their  Mouths  clean,   by  fathering  the    Eftecfs  of 
their  oiun    Indifcreiion  and   Folly  ok\  \\-\t  divine  Decrees  2,Vid  Piovidence  ;  remem- 
bering that  the  Jews  were  never  a  Whit  the  lefs  guilty  of  Folly  and  Wickednefs 
in  crucifying  the  Prince  of  Life,   for  that  he  was  delivered  by  tb^  determinate 
Counfel  and  Fore-knowledge  of  God.     So  that  howfoever  we  ought   to   receive 
the  Doctrine  of  the   divine  Decrees  and  Providence,   in  order  to  extract  Good 
iiJtherefrom  ;  yet  ftill  to  remember,  that  the  ivritteajl^ord  is  \.\\e./landing,Ru(c  sf' 
,'Wttr  Dw/y,  by  which  we  acft  to  walk. 

To  proceed  ;    let  it  be- our  Carfi  to  receive  this  D"o6lrine  not'  only  into  otu- 
.Heads,    but  alfo  into  our  ii/^^/7/,   in  order  to  reduce  it  nMo  Pra^ice  ;  otherwife 
,'_k  will   do  usjno  more  Service  towards    removing  the  fretting  Difeafe,    t)  an  . 
'■J  iMan's  having  a  choice  Medicine  Iving  by  him  on  a  Shelf  tintouched...  It  is  cer- 
'}^  F  f.  tainly 


2i6  0/"  Predestination  and  Election. 

tangly  for  "the  Want  of  this,  that  many  pious  ChriftianSj   who  bear  a  high  Value 
and  Afteclion    for  this  Do6trine,   do  ftill  remain  but  too  unenfy  under  the  various 
troublefome  Events,    and    Occurrences  they  meet  with  in  this    World.     Hence 
then,    let  all  fuch  in  particular  who  have  received  this  Dodirine  with  a  divine  Re~ 
lifjj,    ib  as  to  profefs  a  high  Eftimation  for  it,  and  to  plead    up   for   it,    take  good 
Heed,  that  there  be  not  too  great  a  Difcord  betv/een  \.hQu.Pr.ofeJJion   and  Pra£iice 
in  this  Matter :  Biit  let  their  due  Care  be,  that  thefe  do  fvveetJy  harm^onize  toge- 
ther ;  that  having  fo  excellent  a  Remedy  againft  Impatience  and   Difcontent    by 
us,   we  nrike  a  futable  fpeedy  Ufe  o'i  it,    clofely  applying  it  to  our  fmful  and  un- 
eafy  Minds  ;   thus  refleding  ;   "   Why  frettcft  thou,' O  my  Soul,  under  the  fovc- 
reign  Difpofals  of  divine  Providence?    Is  not  God  the  Lord^  to  whom  thou  oweft 
all  dueSubjeftion  ?    Art  thou  not  as-  much  bound  to  fubmit  to  his  decreeing  Will, 
tranfcribed  in  Providence,  as  the  Rule  of  thy  Patience^  as  to  his  commanding  Will, 
revealed  in  holy  Scripture,    as  the  Rule  of  thy  Pr^ J7nv  r'    Is  not /;^  thy  Father, 
thou  the  Clay,  'he  the  Potter,  and  thou  the  Work  of  his  Hands  ?     Will  not  thou 
then  allow  him  freely  to  exert  his  fovereign  Power  over'  thee    in  his  all- wife  and 
moft  righteous  Difpofals  of  thee  ?     Shall  the  Clay  fay  to  him  that  fafhioneth  it, 
-what  makeft  thou  ?    Or  thy  Work,  he  hath  no  Hands  ?    What  are  the  Potfherds 
of  tl^.c  Earth  that  they  fliould  fmfully  drive  with  the  heavenly   Potter,  who  can 
'^rufh  them  in  a  Moment,  and  dafh  them  in  Pieces  like  a  Potters  Veflel  ?    Is  it 
not  written,    as  what  fhould  be  read  with  Fear  and  Trembling,    Wo   unto  him 
that  frriveth  with  his  Maker  ?    Wo  unto  him  that  faith  unto  his  Father  what  be- 
getteft  thou  ?    Or  to  the  Womai  what  haft  thou  brought  forth,  Ifai,  45.  9,  10. 
Who  art  thou  then,   O  my  Soul,  a  poor  fmful  Worm,    that  haft  not  only  defer- 
red Corre^ion,  but  alfo  Damnation^  that  thou  iho\i\d^^  faucily  Reply  ogairij}    Gcd^ 
by  entertaining  any  impatient  Thoughts  at  the  Events  and   Occurrences  of  his 
Providence    ?    Take  Heed  of  allowing  thy  felf  in   thofe  implicit  A6ls    of   fmful 
replying  againft  God  as  to  the  Things  of  this    Life,  which  thou   condemneft  in 
others,  as   to  the  Things  of  the  Life  to  come ;  to  whom  thou  art  ready  to  reply, 
nay   but  O   Man  who  art]    thou   that    replyeft    againft    God    ?       Doft  thou 
not,  O  my  Soul,  freely  confefs,  that  God  is  all-iuife  and  righteous   ?     Why  then 
fliouldft  thou  in  grofs  Contradldtlon  to  this,  implicitly  ChzvgQ  him  with  Folly  and 
Injujlice  ?    Muft  not  thou  confefs  that  he  doth  <?// Things  zvell  ?    Why  then  doft 
thou  fometimes  in  effecl  fay  that  he  Ao\\\  fome  Things  ///,  which  thou  couldft  have 
done  hitter  if  permitted  to  fit  injudgment,  being  placed  upon  the  Throne  ?    Shall 
the  Earth  be  forfaken  for  thee,  or  theRock  removed  out  of  it's  Place  ?   ^oh\%.'i^. 
Who  hath  enjoined  the  Lord  his  Way  ?     Or  who  can    fay  unto  him,   thou  haiJ: 
wrought  Iniquity  ?     Surely  God  will  not  do  wickedly,  nor  the  Almighty  pervert 
Judgment.     V/ho  hath  given  him  a  Charge  over  the  whole  Earth,   or   who  hath 
dlfpofed  of  the  whole  World  ?    fob  36.  23.   Chap.  34.12,12.     Peace  thou  then, 
O  my  Soul,  peace  and  hejlilly  and  lay  thy  Hand  upon  thy  Mouth  ;  humbly  con- 
iefs  unto  God,  and  fay.   Behold  I  am  vile,  what  fhall  I  anfwcr  thee,    I  will  lay 
jny  Hand  upon  myMouth.     Once  have  I  fpoken  but  I  will  not  anfwer,  yea  twice, 
but  I  will  proceed  no  further.       1  know  O  Lord  that  thou  canft  do  every  Th'mgt 
and  that  no  thought  can  be  holden  from  thee.     Who  is  he  that  darkneth  Couufel 

by 


Of  Predestination  unci  Election.'  217 

Wortis  without  Knowledge  (as  I  aTinful  Creature  have  done)  ?  Therefore  havd 
I  uttered  that  I  underftood  not  j  Things  too  wonderful  for  me  which  I  knew  not. 
Hear  I  befeech  thee,  and  I  will  fpeak  :  I  will  demand  of  thee,  and  declare  thou 
unto  me.  I  have  heard  of  thee  by  the  Hearing  of  the  Ear  :  But  now  mine  Eye 
feeth  thee.  Wherefore  I  abhor  myfelf  and  repent  in  Duft  and  Afties,  Jab  4.  3, 
5,  6.  Chap.  42.  I,  to  7.  Shall  he  that  contendeth  with  the  Almighty  inftrudt 
him  ?  He  that  reproveth  God,  let  him  anfwer  it.  Even  with  fuch  a  humble 
anfwer  as  this.  Befides,  O  my  Soul,  (may  the  true  Believer  fay)  hath  not  God: 
done  great  Things  for  thee  whereof  thou  art  glad,  with  Refpcct  to  the  Lifeto  comey 
that  calls  for  a  large  Share  oi  devout  Thoughts  ?  Yea,  for  tlic  rno/l  vigorous  Exer- 
tion of  the  higheji  J^s  of  Gratitude,  Thankgiving  and  BkJJing  and  Praife  ?  O  ! 
how  difcriminating  and  immenfely  rich  is  the  Grace  whereby  be  hath  made  thee  to 
differ^  by  fetting  thee  apart  to  be  a  Vejfel  of  Honour  and  Glory^  while  other  Parts 
of  the  fame  Lump  out  of  which  thou  waft  formed,  are  and  remain  to  be  no  better 
than  VeJJeh  of  Dijhonow  ?  Hath  God  by  effedlually  calling  thee  cut  of  Darknefa 
into  his  marvelous  Light  fhewn  thee,  what  is  his  fovereign  Grace  and  PleafurCjin 
his  being  willing  to  make  known  unto  thee  the  Riches  of  his  Glory,  as  a  VefTel 
of  Mercy  afore-prepared  unto  Glory  ?  Hath  he  given  himfelf  to  thee  inCovenant 
to  be  thy  God  and  everlafting  Portion  ?  Hath  he  prcdeftinated  thee  unto  xh^t 
raoft  honourable  Eftate,  the  Adoption  of  Sons,  by  Jefus  Chrift,  according  to  the 
good  Pleafure  of  his  Will  ?  And  accordingly  received  thee  into  his  Houi'e  and 
Family  as  an  Heir  of  himfelf,  and  a  joint  Heir  with  Chrift,  who  is  Heir  of  all 
Things  ?  Hath  he  given  thee  his  dear  Son  to  redeem  thee,  and  his  Holy  Spirit  to 
fandify  thee,  to  comfort  thee,  and  to  feal  thee  unto  Day  of  Redemption  ?  Yea, 
in  a  Word,  hath  he  undoubtedly  affured  thee  that  all  Things  whether  profperous 
or  adverfe.  Afflictions,  Poverty  and  Difgrace  for  his  Name  Sake,  fliall  work  to- 
gether for  thy  fpiritual  and  eternal  Good  ;  fo  that  thy  veryCrofles  on  Earth  fhali 
prove  an  Addition  to  the  Weight  of  thyCrown,  a  far  more  exceeding  and  eternal 
Weight  of  Glory  in  Heaven,  and  thy  Labour  and  thy  Toil,  thy  Temptations  and. 
Defertions  here  below,  render  thy  Reft  and  the  blefled  Vifions  of  God's  Face  fo 
much  the  fweeter  and  more  delightful  above  ?  And  is  all  this  as  fure  as  it  is  great'. 
and  fhortly  to  he  fully  aceonip/i/hedy  wherein  God's  Counfcls  of  Grace  (hall  ftand 
in  which  he  will  do  all  bis  Pleafure  r  Why  then,  O  my  Soul  !  for  Shame  bluHi, 
at  the  Thoughts  of  thy  fmful  Uneafinefs  under  the  all  gracious  and  oll-ioife  (tho^' 
feemingly  crofs)  Difpenfations  of  Providence.  O  be  thou  very  humble  at  the 
Thoughts  of  thy  bafe  Ingratitude  to  thy  heavenly  Father,  who  with  fo  bountiful. 
and  hberal  a  Hand  hath  blefled  thcc  with  all  fpiritual  BlefTings  that  are  in  heavenly 
Places,  orThings,  in  Chrift  Jefus,  according  as  he  hath  chofen  thee  in  hirn  before 
the  Foundation  of  the  World  that  thou  fiiouldft  be  both  holy  here,  and  eternally 
happy  hereafter.  Do\h  \t  hccome  \he  adopted  Son  of  fuch  a  Father,  ihtHeir  of 
Juch  an  incormpiible  Croiun  and  Inheritance  to  go  lean  from  D^y  to  Dav,  with  a 
/J7/VW  Heart  and  pale  Face  </r^wf/;V/«  77rtn  becaufe  of  any  external  Lofles,  cr 
Crofles  relating  to  xh\s  forry  Life,  that  hafteth  away  likea /«';//  Torrent,  cr  repul 
Stream,  and  fo  will  fiiortly  have  an  End  ?  No  fure.  Why  then,  O  my  Soul, 
fhouldcft  thou  foolijhly  ifidu/ge-{hy  felf  in  the  d(?ing  of  ib^t  wli«r^,i>y--th.v  b^smnJiFa- 

F  t  2  '  '  f/r 


2l8  'Of 'PKEDI5T  IK  AYl6t^' and  EtiiC±%N.  / 

fher  Is  fo  much  (l!P:ionoured^  his  rich  Love' JJighted  ^his  divirt^Favours  Undervalued  ;  hii 
Holy  Spirit  grieved^  -Jind  ihy  facred  ProfeJJton  difgrciced  ?  O  fret  not  thy  ie\i  'n\ 
any  Wiic  to  do  fuch  Evil.  Let  it  not  be  feen  in  Gath,  nor  made  known  in  the 
Streets  of  JfJcelon^  leafl:  the  Uncircumciretl  rejoice  thereat,  and  IcofHns;  Jjhmael's 
mock  ?it  God's  Jacobs  h)\no^  where  is-rtbw  your  God  ?,  Wh^f  is  now  become 
of  yourDo6lrins  &  Profeffion  ?  Surely. it  ill-becomes  an  //'V-;3^///^,''aho.ve -all  others,. 
to  bring  up  an  evilR;port  of  the  goodLand.  .  But  rather  let  them  bear  .upon  their 
Shoulders  thefe  heavenly  Clufters  of  ihe  (^ra^ es  o^Ejhchli  "the  firft  Fruits  of  the 
Spirit,  the  fure  Pledge  of  coming  to  the  full  Vintage  in  the  holy,  heavenly  Land. 
And  accordingly  by  xhs  Jwiet  Serenity  of  their  Minds,  vifible  in  o  graceful  Counte- 
nance ?.\m\  pirns  ConJu^ ,  declare  that  they  are  fully  fatisfied  and-  delighted  with 
tiieir  thrice  happy  Lot  ;  and  are  truly  thankful  unto  Ciod,  who  hath  made  the 
Lineito  fail  u:%to  them  in  pleafant  Places,'  and  given  them  z  goodly  and  fure  HerMi 
tage.  Whilll;  with  greateft  Pleafure  (living  a  Life  of  Faith  and  divine  Contem^ 
plation)  tliey  are  continually  in  fome  Meafure  made  to  behold  the  fair  Lines  of 
t!ie  original  Copy  (^the  Book  of  Life)  tranfcribed  in  Providence  :  Whereby  their 
Souls  are  cheared  and  ftrengthened  with  frefh  Vigour  and  Patience,  to  run  their 
keavenl)'  Race,  prefling  thro'. all  the  Crouds  of  Difficulties  towards  the  Mark  for 
the  Prize  of  the  high  Calling  of  God  in  Chrifl:  Jefus  j  looking  to  him  as  the 
blelled  Author  and  Finiflier  of  ourFaith,  who  for  the  Joy  that  was  fet  before  Wm^ 
endured  the  Crofs,  defpifed  the  Shame,  and  is  forever  fet  dov/n  at  the  right  Hand 
of  the  throne  of  God  ;  joyfully  expecting  that  he  that  fhall  come,  will  come 
quickly  !  Whence  let  our  longing  Souls,  whh  s.  JjDrill  dnd  plea fant  Note,  with 
the  Church,  echo  back  again  ;  Fven  fu  come  LordJ.cfus  !  Amen.  Make  hafte 
O  our  Beloved,  and  be  thou  like  to  a  youJ^g  Roe  or.la  young  Hart  upon  the 
ipicy  Mountains.  .  ■ 

Thus   excellently  ufeful  is  this  holy  Doctrine  to  the  advancing  Believer.      And 
that  it  is  no  Icfs  fo  to  the  coming  Sinner,   I  now  proceed  to  rdince.     O    what  folid 
Grounds  of  Encouragement  doth  hence  arife  to  the    poor  drooping  fenfible  coming 
Sinner,   that  is. ready  to  perifh,  being  hardly  beffead,  and  hungry  ;  thajt  fees  him- 
felf  to  be  byNature  aChild  of.  Wrath  and  Condcmhation^poHuted  U.  defiled.,  miTii 
ferable  and  wretched, and  poor,and  blin  dand  naked ,withcutStrength&  ungodly,: 
having  been  an  Enemy  in  his  Mind  by  wicked  Works  t '    I  fay,   what  fubftantial 
Grounds  of  Comfort  and  Encouragement  doth  arife  to  fuch  a  poor  fenfibleSinner, 
from  a  Confideration  of  the  Freenefs  and  Abfolutenefs  of  pod's  Eieiflion   ;    that 
doth  not  depend  upon  zny  fore-feen  Moving  lovely  Qi_ialifica(ji«i{ns  in  theCreature  (as 
the  y^r;/3/W^;;  Dodrine  doth  teachj  h\i\.  pro Jucetb  ihem.     That  doth   not  make 
the  natural  Vilenefs  and  Unworthinefs  of  the  Sinner  any  Bar  to  his  Acceptance  : 
But  rather   triumphs  in  fixing  itfelf  upon  and  bringing  home  the  chiefell  of  Sin- 
ners ;  and    therefore  called   the  exceeding   Riches  of  God  (the  great  EleJlor's) 
Grace  in  his  Kindnefs  towards  poor  Sinners,  by  Nature  Children  of  Wrath  and 
Difobedience,   in  whom  the  God  of  this  World,   the  Prince  of  the  Power  of  the 
Air  had  reigned  and  bore  the  Sway.      Eph.  2.  Rom.  5.  5,  6,  20.     So  that  where 
Sin  abound'ed,   Grace  did  much  more  abound.     How  did  this  eleding  Grace 

tJjiumph 


Of  Predestination  and  Election.  21-9 

triumph  in  the  Spoils  it  took  from  the  Prince  of  Darknefs  at  the  fiift  Implanta- 
tion of  the  Gofpel,  in  bringing  flivingly  home  unto  Gad  fo  Ir.any  wickedldolaters 
in  Rotne,  the  very  Seat  of  Idolatry,  and  Sowers  thereof  among  the  Nations  ?  And 
at  Ephefus,  who  had  been  fuch  blind  Votaries  to  their  great  Goddefs  Diana,  a- 
mong  whom  alfo  divers  of  them  had  been  Sorcerers  and  Conjurors,  the  very  Tmffick 
MerTand  Merchants  of  the  Devil  ?  Look  into  Cori^ith,  and  fee  what  Character 
they  bore,  on  whom  eledling  Grace  did  alight  ?  Not  on  many  of  the  ^^/t' and 
the  Nsh/e  and  the  Mi^hfv,  the  Civilized,  the  Reafoners  and  Difputants  of ^  this 
World,  but  on  the  foolifn  the  difpifed  and  bafe  Things  of  this  World,  on  boijier- 
ous  and  rampant  Sinners.  What  impure  Wretches  and  filthy  Swine  had  many  of 
them  .been, whom  it  laid  hold  of,and  ,wa{lied,jufti.fied  Si  fandified  in  the  Name  of, 
theLord  Jefus,  and  by  theSpiritofour  God?  i  Cor.g,io,ii.  They  were  ncit' 
fuch  as  valued  themfelves  upon  their  Civ)  lity.  Morality  and  Garb  of  Religion,Jike 
that  conceited  Fellow  that  went  up  into  the  Temple  to  pray,  with  his,  "  God  I 
thank  thee,  I  am  not  as  other  Men,  I  am  no  Adulterer,  Extortioner,  orUnjufl-, 
or  even  as  this  Publican"  :  Together  with  his  Thanks  and  P'aftings  at  hisHeels  j 
no,  no,  nor  as  that  civilized  lov'ely  young  Man  that  could  fay,  he  had  kept  all  the 
Commandments  of  God  from  his  Youth  up,  and  that  too  with  fuch  Exaftnefs 
that  he  lacked  moreWork  ftill, whereby  he  might  earn  theWages  of  Life  eternal- 
But  they  had  been  Fornicators,  Idolaters,  Effeminate,  Abufers  of  them- 
felves with  Mankind,  Thieves,  Covetous,  Drunkards, Revilers  and  Extortioners. 
To  which  I  might  add  many  more  Inftances,  as  of  a  bloody  Marjajfeh  a  Dealer  in 
the  black  Art,  a  Converfer  with  diabcUcal  Spirits.  Alfo  many  of  the  cruel  Mur~ 
ckrers  of  the  Prince  of  Life  ;  Mary  Alagdalen,  in  whom  was  the  Seat  and  Empire 
oi fev en  Devils.  A\(o  zperfecutimy  blajphe?ning  ^2i\A,  a  very  Morning  Wolf ,  and 
Ringleader  of  thofe  that  mide  cruel  Havock  of  the  Sheep  and  Lambs  of  Chrift  ;  fo 
as  that  upon  his  Converfion  toGod,  that  Perfecution  ceafed,  and  the  Churches 
had  Reft.  Thus  where  Sin  abounded,  Grace  did  much  more  abound.  Whence 
it  was  that  after  his  Converf.on  to  God  and  Calling  to  theApoftlefhip,  as  a  chofen 
A'^eflel  of  Honour,  he  became  fuch  a  famous  Trumpeter  forth  of  the  Praifes  of 
this  glorious  ele/ylingGrace  ;  v/\X.h  fo  fnarp  and  fvill  a  Note,  as  is  enough  X.o  flun  and 
confound  all  its  Adverfarics  ;  and  at  the  fame  Time  ahmdantly  delight  theEarSyZnd 
wake  glad  the  Heart,  of  every  poor  convinced  trem! ling  coming  Soul  to  Chrift,  Pub- 
lican-like finiting  up:)n  their  Breafts  faying,  God  be  merciful  to  me  a  poor 
rniferable  Sinner.  O!  in  how  exalting  a  ^'Iznner  as  unto  God,  and  in  how  en- 
couraging a  Manner  as  to  the  poor  fenfible  trcnibliv.g  Sinner,  doth  he  found 
forth  the  exceeding  Riches  of  this  Grace,  inftanced  in  himfelF,  devoutly  concluding 
his  Account  thereof  with  a  rapturous Doxology  of  Praiies  unto  the  ever  glorious  Au- 
thor of  it  ?  *'  The  Grace  of  our  Lord  was  exceeding  abundant,  with  Paith 
and  Love  which  was  in  Chrift  Jefus  :  Tliis  a  faithful  faying,  and  worthy  'of  all 
Acceptation,  that  Jefus  Chrift  came  into  the  World  to  fave  Sinners,  of  whom  I 
am  chief.  Howbeit  for  this  Caufe  I  obtained  Mercy,  that  in  me  firft  Jefus 
Chrift  might  fliew  forth  all  Long-fuffering,for  a  Pattern  to  them  who  fhould  here- 
after believe  in  him  to  Life  everlafting.  Now  unto  the  King  eternal  immortal 
invilible,   the  only  wife  God,  be  Honour  and  Glory  for  ever  and  ever  Amen." 

I   7V/;/. 


220  Of  Predestination  and  Election. 

I   Tim.  r.    14,  15,  j6,  17.     Therefore,  O  convinced  coming  Sinner,  let  not 
the  Confideration  of  thy  being  by  Nature  a  Child  of  Wrath  and   Difobedience, 
nor  of  the  Heinoufnefs  of  thy  Sins  paft,  deter  thee  from  coming  to  Chrift  for  Life 
and  Salvation,  who  will  not  reje<St  but  receive  thee.     Yea,    art  thou   coming  to 
Chrift  in  very  Deed  ?    Is  the  Frame  of  thy  Soul  like  that  of  the    returning  Pro- 
digal ?     Why  then  never  fear  thy  kind  Reception,  either  at  the  Hands  of  thy 
heavenly  Father,  or  moft  dear  Redeemer.     Becaufe  as  this  is  an  Evidence   that 
thou  art  one  of  thofe  which  are  chofen  in,  and  given  to  Chrift  by  the  Father, and 
drawn  by  his  blefled  Influence  to  come  ;  fo  Chrift  hath  afTuredly  declared  that  he 
will  not  rejedl  thySuit.     Job.  6.  37.   '*  All  that  the  Father  giveth  unto  mefhali 
come  unto  me,  and  him  that  cometh  unto  me,  I  will  in  no  wife  caft  out.     Yea 
behold   thy  heavenly  Father  while  yet  thou  art  afar  off^  looking  on  thee  with  a 
compaffionate  Eye  ;  yea,   notwithftanding  all  thy  former  Prodigality  and  hanious 
Provocations,   even  running  with  open  Arms  to  meet,  embrace  and  kifs  thee,   to 
array  and  adorn  thee  with  the  beft  Robe,   with  a  Ring  on  thy  Hand,   and    Shoes 
on  thy  Feet  ;  yea  to  feed  and  to  feaft  thee  with  the  richeft  Provifionofhis  Houfe. 
And  who  inftead  of  upbraiding  thee  will  abundantly  rejoice  over  thee,   even  with 
exceeding  great  Joy.     As  a  moft  compaflionate  Father  rcjoiceth    over  his   dead 
Son  brought  to  Life,  or  over  a  found  Son  that  had  been  loft,  faying,   this  my  Son 
was  dead  but  is  now  alive,  he  was  loft  and  is  found.     Therefore,  O  convinced, 
trembling  Sinner,  who  with  a  pricked  Heart  and  wounded  Confcience  crys  out, 
IVhat  Jhall  I  do  to  he  foved  P     Do  not  ftand  off^,   with  a    Y)&v'\\-inventing,  Grace- 
dijhonouring^hx.  5ffz//-^^y?r/7;';.'7^Modefty,defpairingly  crying  out,  O  1  am  unworthy  I 
utterly  unworthy  !    to  be  an  Obje£t  of  ele6fing  Love,  and  to  obtain  accepting 
pardoning  Mercy  at  the  Hands  of  God  !    This  is  in  efFedl  to  fay,   *'  O   !    If  I 
had  but  my  Penny  in  Hand,  or  Pounds  in  my  Purfe,   to  purchafe^  the  refrefhing 
Waters  of  Life,  I  would  then  chearfuliy  come  to  theFountain  for  it ;"    Whereas 
nothing  can  be  more  difhonourable  to  the  Grace  of  God,  and  the  Aierits  of  the 
great  Redeemer  than  this  is.     Nothing   more  contrary  to  the  Offers  and  Procla- 
mations of    Grace  and  Mercy  to   the  needy  Soul  j  which  runs  thus  ,   "  Ho, 
every  one  that  thirfteth,  come  ye  unto  theWaters,and  he  that  hath  no  Money, 
come  ye,  buy  and  eat,  yea  come,  buy  Wine  and  Milk  wiTHouTMoNEY,and 
withourPrice,   //c?/.55.i.     So  again  i?^y.  21.6.   "  I  am  Alpha  andOmega 
the  Beginning  and  End,  1  will  give  (not  fell obferve)  unto  him  that  is  athirft  of  the 
Fountain  of  the  Water  of  Life  FREELY."     Rev.  12.  I'j.   '*  And  the  Spirit  and 
the  Bride  fay  come  ;  and  let. him  that  heareth  fay  come  ;  and  let  him  that  is 
athirft  come  ;  and  v.'hofoever  will  let  him  take  of  the  Water  of  Lxic  freely.'^ 
Hence  then  let  convinced  Sinners  beware   leaft  by  their  over  much  fhew  of  Mo- 
defty  in  coming  to  Chrift,   that  Pride  that  lurks  fo  clofe  under  this  Cloak  and 
Cover,  be  difcovered  to  their  Shame,  when  God  comes  to  deal  and  reckon  with 
Unbelievers,  faying,  thy  Money  perifu  with  thee.     You  know  (and  hereby  we  may 
Joe  that  it  is  not  for  nothing)  that  we  read  oi xheWiles  ?^v\(iSnares  oi  the  Devil,  of 
ihbDevices  hDepths  of  Satan, who  knows  how  to  transform  himfelf  into  anAngel 
t>f  Light,  as  his  Minifters,  in  dealing  with  unwary  and  weak  Souls,  do  know  how 
to  transform  ibemfelves  intc  the-  Minifters  ©f  Righteowfnefsj  as  thofe  legal  Tea- 
chers 


0/  Predestination  and  Election.  •^2  i 

cViers  did  at  Corinth  and  Galatla,  who  together  with  thiK  mention  of  Chrift's 
Name  did  preach  up  the  Works  of  the  Law  for  Juftification,  Life  and  Salvation. 
Whofe  End  (asSt.  Prtft/faith)  (hall  be  according  to  their  Works, /.f.  he  for 
whom  they  did  work,  will  at  laft  pay  them  their  Wages.  2  Ct^r.  11.  13,14,15. 
Neither  hearken  thou  unto  felf-righteous  Men's  befpattering  Language  of  God's 
Eledion,  as  tho'  it  naturally  tended  to  promote  Defperation  ;  feeing,  as  I  have 
fhewn,  that  it  is  mo^  free  zudfuUof  Grace.  Nor  unto  Satan's  Sug^eftions,  cry- 
•ing  out,  O,  how  if  I  am  not  eledted  ?  How  if  1  am  not  eledled  !  feeing  thy  very 
coming  to  Chrift,  after  the  Manner  before  difcribed  and  direcSted. to,  is  an  irre- 
fragableArgument  of  thy  being  chofen  in  k  given  to  Chrifl:  that  thou  mighteilby 
him  obtain  Life  and  Salvation  ;  who  upon  thy  coming  will  moft  kindly  receive 
and  embrace  thee.  Prove  but  thy  Regeneration  and  Converfion,  and  then  doubt 
not  of  thineEleilion,  feeing  the  former  of  t!>efe  is  the  natural  EfFedl  and  Evidence 
-of  the  latter,  which  cannot  be  known  but  by  afcending  from  the  Effects 
to  the  fovereign  Caufe.  And  which  is  yet  more  comfortable  frill,  thou 
haft  hence  good  Grounds  to  hope  not  only  of  thy  Acceptance  thro*  Chrift  but 
alfo  of  thy  final  Perfeverance  in  Grace  toGlory,  thro'  the  Conftancy  of  this  Love, 
the  Prevalence  and  Perpetuity  of  his  InterceiTion,  and  continual  Exertions  of  his 
Grace  and  Power  :  For  having  loved  his  own  which  were  in  the  World,  helovetl 
them  unto  the  End;  fo  that  there  is  no  End  of  that  Love,  Jol?.  13.  i.  Art 
thou  but  feeble  and  tender,  often  bruifed  with  Affildions  and  Temptations  ? 
Why  a  bruifed  Reed  he  will  not  break,  nor  quench  the  fmoaking  Flax, 
until  he  bring  forth  Judgment  unto  Vixflory,  Math.  12.20.  He  will  be  unto 
thee  as  a  hiding  Place  from  the  Wind,  and  a  Covert  from  the  Tempeft  ;  as  Ri- 
vers of  waters  in  a  dry  Place, and  as  the  Shadow  of  a  great  Rock  in  a  weary  Land, 
//rt/.  32.  2.  He  will  never,  never,  never,  (as  the  Learned  render  it  from  the 
original)  leave  thee  nor  forfake  thee,  Heb.  13.5.  Wherein  is  given  double  arid 
treble  Affuranee  to  thee  that  he  will  guide  thee  by  his  Counfcl,  and  afterwards  re- 
ceive thee  unto  Glory.  Which  methinks  (hould  caufe  thy  Soul  to  break  forth 
with  a  rapturous  Joy,  and  a  large  Degree  of  devout  Affedion,  faying.  Lord, 
*«  Whom  have  I  in  Heaven  but  thee,  and  there  is  none  upon  Earth  that  Idefire 
befide  thee.  My  Flefh  and  my  Heart  faileth,  butGod  is  the  Strength  of  myHeait 
and  my  Portion  forever,"  Pfal.  73.  23,24,25.  Art  thou  one  of  his  Sheep  whorii 
he  hath  caufed  to  know  and  hear  his  Voice  ?  Behold  he  alfo  knoweth  thee  by 
Name,  will  make  thee  the  Subjefl  of  his  beft  Care,  pr^ferve  thee  from  perifhin<^, 
and  at  Length  make  thee  a  happy  PolTefTor  of  Life  eternal.  Yea,  thy  heavenly 
Father  that  chofe  thee,  and  thy  dear  Redeemer  that  bought  thee  (as  they  are  one 
in  EfTencc,  Power  and  Eternity;  fo  have  engaged  their  amV^^/ Power  and  Care 
to  do  this  for  thee  ;  and  the  Holy  Ghoft  thy  Sanftifier,  will  comfort  and  folace 
thee  with  his  Joy,  by  Degrees  perfed  the  good  Work  of  Grace  he  hath  begun  in 
thee.  He  is  thy  Pledge  and  Earneft  of  thy  heavenly  Inheritance,  and  who,  in  a 
Word,  hath  fealed  thee  unto  the  glorious  Day  of  Redemption.  Therefore  fay, 
O  bkfled  D^arine  of  eleding  Grace  !  How  unjuftly  art  thou  flandered  .?  HoW 
highty  worthy  of  our  Acceptation  and  beft  Defence  ?  Job.  10.  27,  28,  29. 
2  g^.  t.idi  Uihe  Etid.    Chap,  y  id,  Efh.  i.  13,  14.  Chap.  ^.  ^0.     O  !  to 

what 


2^^  Of  Predestination  and  l^izcYioa. 

what  good  Ufe  doth  not  this  Dodrine  ferve  ?  How  ufeful  to  cahn  our  Minds-, 
difpel  our  Clouds,  and  fniooth  our  Brows,  under  the  Apprehenfions  of  Deaths 
Approach,  as  knowing  Chrift  hath  in  dying  taken  away  its  Sting,  turned  the 
Curfe  into  a  Bleffing,  making  it  become  the  Gate  of  Glory  ?  Alio  knowing  it 
will  not  come  but  in  xh^fitteji  Juncture  to  the  Ele(9:  of  God,  who  whither  they 
be  taken  ofTin  the  BIoflbm-Days  of  their  Youth,  'or  when  the  Almond-Tree  doth 
fiourifli,  either  by  a  (\x<l<lQn  and  violent,  or  by  a  long  and  lingering  Death  ;  {hall 
all  come  to  their  Graves  as  a.  Shock  of  Corn  fully  ripe,  conieth  in  due  Sear*;^. 
Thus  came  pious  young  Jo/iah^  holy  and  aged  Jobyio  their  Graves. 

What  a  choice  Antidote  alio  doth  the  Do6binc  of  the  divine  Decrees  and  Pro- 
vidence afford  to  Believers  upon  their  Beds  of  Death,  againli  all  undue  Fears  and 
perplexing  Thoughts  concerning  what  will  become  of  their  dear  IlTue.  the 
Cinldren  of  their  Bowels,  when  they  are  dead  and  gone,  in  the  midfl:  of  a  widfl 
and  v/icked  World  ?  While  they  (hall  confider,  that  not  one  Jot  or  Tittle  fhail 
fail  of  God's  Promife,  the  Produce  of  his  eternal  Purpofe  to  them,  of  being  a  God 
unto  them,  and  their  Seed  after  them.  For  tho'  the  Children  of  Believers  are  by- 
Nature  theChildren  of  Wrath  even  as  others  (as  their  Fathers  alfo  were)  tho'  the,y 
have  'not  the  Advantage  of  Election  for  their  Father's  Sake,  (Election  beifig 
wholly  of  Grace)  tho'  they  be  not  all  Jfrael  which  are  oi  Ifrael,  tho'  all  the  Chil- 
dren of  the  Flefl:i  are  not  the  Children  of  God,  the  Seed  to  whom  the  Promifes  of 
Grace  and  Glory  are  fure,  and  tho'  all  the  Children  of  thePromife  don't  proceed 
from  the  Stock  of  a  believingGeneration.  i^«?w.  9.4,5,6.  Chap. ^,16.  Gal.-^.iq, 
Chap.  4.  22,  to  the  End.  J£ls2,  39.  Yet  (as  Events  and  Fads  do  declare)  the 
natural  Seed  of  Believers  and  godly  Perfons  do  prove  and  appear  to  he  for  the  moft. 
Part,  in  Comparifon  with,  others,  the  chofen  of  God,.Chrifl:'s  fpiritual  Seed, 
which  are  counted  to  him  for  a  Generation,  PjaL  22.  30.  by  their  Regenera- 
tion and  Converfion  unto  God  in  due  Seafon.  Tho'  the  Children  of  all  believing 
pious  Perfon's  according  to  the  Flefli,  are  not  univerfally  the  Children  of  God  hy 
eleding,  adopting,  regenerating  Grace,  without  fome  E;cceptions  ;  fo  that  fon>€ 
of  QoA^^.Abr,ahatiu\'.^'^Qi\'\€\x  Ifimiaels,  and  fome  of  God's  Ifaacs  hzwt  their 
Efaus  \  yet  I  fay  generally  Jpea.king  they  are  the  Children  of  many  precious  Pro- 
mifes,they  are  the  Children  of  many  Prayers  and  piouslnftrudions ;  being  prayed 
for  both  before. and  as  foon  as  born,  early  devoted  unto  God  by  humble  Prayer 
and  holy  R.efignation,and  afterwards  pioufly  educated  and  brought  up  intheNur- 
ture  and  Admonition  of  the  Lord.  All  which  Confiderations  do  naturally  afFcrd 
Believers  fuch  Grounds  of  good  Hope  concerning  the  Welfare  of  their  furviving 
IfTue,  as  hfidth  and  Unbelivers  are  deJlitute,of.  So  that  howfoever  I  do  conf dentin 
Dufly:  abftain  from  doing  that  unto  my  Infant-Seed,  which  1  cannot  fee  a  divine 
Warrant  for  ;  yet  I  am  never,  the  farther  oft' from  acknowledging  all  what  I  find 
Scripture  Ground  to  acknowledge,  or  from  doing  that  unto  them  which  I  can 
there  (qq  plain  Footing  for.  And  this  I  mention  not  witha  Defign  uncharitably  to 
'  uph-aI4zx\d  cenfure  the  Confcienceso  f others,  who  differ  from  us,  in  Regard  to  tliat 
j«rf  particular  Article  hinted  at ;  but  rather  to  fhew  our  w^^r  Agreement  with 
them  in  the  Things  abo.ve-mentio.ned  (nearer  perhaps  than  fpme  think  for)  as  a 

Means : 


Of  Predestination  and  Election^  22-3 

Means  to  promote  trueChrifiianLove  andChariiy  between  and  amongft  usin  thefe 
Days  of  Apoftacy,  Blafphemy  andRebuke,  at  which  both  of  us  are  equally  grieved. 
And  that  we  may  ever  treat  each  other  (as  blefTed  be  God  there  be  I'ome  that  do) 
"with  that  Chriftian  Moderation  and  Candor  as  becomes  thofe  who  (in  differing) 
have  learned  to  agree  in  the  Main,  holding  the  Head,  and  adhering  to  one  and 
the  fame  furc  and  only  Foundation  which  God  hath  laid  in  Zion,  to  build  our 
heavenly  Hopes  upon.  Befides,  :'s  I  was  handling  the  Doctrine  of  the  Decrees,  I 
•  was  not  willing  to  omit  any  one  Thing  which  I  looked  on  as  a  natural  Dedu<5tion 
therefrom,  that  might  be  profitable  for  theChurch  of  God  to  be  acquainted  withal. 

But  to  return  ;  howfoever  a   righteous  and  holy  God  may  fee  fit  to  difpofeof 
our  Pofterity,  whom   we   havehunjbly  refigned  to  his  watchful  Providence  ;   the 
DocSlrine  of  God's  Sovereignty,  his  if//^and  righteous  Qo\ir\(th  doth  properly  ferve 
to  check  all  carnal  Replys  and  finful  Uprifings  of  Mind,    teaching  us    in  all  holy 
Submillion  to  fay,  they  are  in  his  Hand  as  Clay  in  the  Hand  of  the  Potter,  to  do 
with  them  as  feemeth  Gootl  in  his  Sight,   boih   as  to  the  BlefJings  of  this  Life  and 
that  which  is  to  come.      When  with  Abraham  we  are  ready  to  cry   out,  O   that 
IJhmael ^c\\^^X.  live  before  thee  !     We  nnift  be  content   with   God's   Anfwer   in 
-hearing  of  us,  tho'  thcBleffing  wherewith  he  blefieth  them  be  only  of  a  temporal 
Kind,   as  IJlwiael's  was  ;   whilft  he  beflows  his  richeft  Gifts  on  our  Jfaacs^    even 
the  Bleffings  of  the  everlafting  Covenant  of  Grace  and  Salvation.     In  fnort,  if 
after  the  Believers  beft  Care  in  nurfmg  and   bringing  up   their  Children  for  the 
Lord,  and  that  their  Houfes  fliould  become  Bethels,  they  fhould    prc\e  wicked 
and  difobedient,  a  Grief  to  their  A-linds,   as   Efau  became  to  godly   Jfaac  and 
Rebecca  ;  let  them  upon  their  Beds  of  Death  and  in  their  Jaft  Hours   take  Com- 
fort and  Satisfaction  in  God's  free  Eledlion  oi  tbcmfclvcs,  and  making  them  Sub- 
je£ts  of  the  new  and  everlafting  Covenant,   faying  with  pious  David,  the  ivvect 
Pkilmift  oi  Ifrael ;   *'  Altho'  my  Houfe  be  not  fo  with  God  (as  a  Morning  with- 
out Clouds  and  as  the  clear  Shining  after  Rain)  yet  with  me  he  hath  made  an 
everlafting  Covenant,  ordered  in  all  Things  andfure,  and  this  is  all  my  Salvation, 
and  all  my  Defirc,  altho'  he  makes  not  my  Houfe  to  grow."   2  Sam.  23.  5. 

Again  from  the  Dodrine  of  the  divine  Decrees  may  Chriffians   learn  the  great- 
Duty  of  Patience  and  SubmiiTion  under  the  Hand  of  God,  when  by    the   Stroke    -' 
thereof  he  hath  taken  from  them  the  Defirc  of  their  Eyes,    thofe  dear  Relatives 
and  Chrifiian  Friends,    thzt  wqxc  very  pleafant  unio  them  in    their   Lives;    and 
whofe  Re?novat  by  Death    is  to  them  Matter  of  great  Bittcrnejs  and  Sorrow. . 
Hence  we  are  taught  to  dry  up  our  Tears,  to  weep  as  tho'  we  wept  not,  faying,, 
*'  The  Lord  gave  and  the  Lord  hath  taken  away,  and  blefled  be  the  Name  of  the 
Ivord"  \     without  giving  Way    to  thofe  perplexing  Confideradons,    which  often 
add  Fewel  to  the  Fire,     in  the  Mourners  Breafl,  who  arc  ready  to  crv  cut,    O  f" 
if  this  Thing  had  been   omitted,  that   Thing   deferred^  or    the  other   Thing  dcne^^ 
why  then  my  dear  Hufband,  Wife,  Child,  or  Friend,  had    not  died  of  this  Sick- 
nefs.     Accordingly  we  are  told  by  the  Author  of  the  Life  of  that  famous  Light  otV 
the  Church  Mr.  Robert  Bolton ^  that  about  a  Week  before  he  did,  when  his  Silver 

^  S  Cordli 


224  Of  Predestination  and  Election. 

CorJ  began  to  looren,and  his  Golden  Bowl  to  break  :  he  called  for  his  Wife, and 
(iefired  her  to  bear  his  Difiblution,  wlaich  was  now.  at  Hand,  with   a  CbrifliQn 
Fortitude^   a  Thing  which  he  had  prepared  her  for  by  the  Space  of  twenty  Years, 
telling  her  that  his  approaching  Death  was  decreed  upon  him  frctn  all  Eterr.ily^  and 
that  the  Counfel  of  the  Lord  imtfl  ftand.      Moreover  we  are  hence  taught  and  en- 
couraged to  ufe  all  proper  Means  of  Recovery  in  Times  of  Sicknefs,  both  natural 
and  fpiritual,   and  then  with  a  holy  Rehgnation  of  Will,   to  wait   the  Event  and 
IfTue  of  the  divine  Counfels.     So  alfo  in  all   Kinds  of  Calamity   and    AfHidions 
without  impatiently  ftinting  and  limitting  the  holy  one  of  Ifrael,    remembering 
that  the  Vifion  is  for  an  appointed 'Time ^    therefore  with  Patience  to  wait  for  it. 
Uat\   2.3.     In  a  Word,   we  may  fay  of  this  Do6lrine  as  jD^wW  did  of  Gc//^/;'s 
Sword,    "  There  is  none  like  it,  give  it  me."     A^c7Z£ ///^^ /'/ for  exalting  God's 
Honour,  cherifhing  in  our  So.uls  the  mofi  high  and  honourable  Thoughts  of  him  : 
banifning  all  otlieis..     None  like  it  for  yielding  truePJcafureto  the  enlarged  Tho'ts 
of  an  enlightneJ  Mind,,  on  which  it  may  expand  and  dilate  itfelf  with  the  fweeteft 
Solace  ;  and  thence  promoting  the  Pradtice  of  true  Piety  from    the    highcft  and 
jioblefl:  Principles,  viz.  The  electing  Love  and  free  Grace  of  God,  whence  St. 
Paid  mentions  it  to  thofe  who  had  taded  of  the  fame,  as  a  powerful  Argument  to 
promote  Humility,  Bowels  of  Compaflion,  Long-fufFering,  Meeknefs,Kindnefs, 
Forgivenefs,  Unity,  Peace  and  Concord,   there    being   a  natural  Fitncfs   in   the 
Argument.adapted  to  promote  the  good  Things  thereby  defigned  ;   the  believing 
Soul  being  led  from  the  Confideration   of  God's  wonderful  Condefcention  in  do- 
inn-  fuch  great  Things  for  him,   and  in  chufmg  him  when  in  his  Blood,  and  that 
too  before  others  as  good  as  he  ;  alfo  confidering  theaboundingCompaffion  of  the 
Lord  to  him, his  Patience  and  long  fufferingMercy  and  Forgivenefs, together  with 
the  End  of  his  Ele6tion  and  Calling  to  Holinefs  ;  is  moved  to  the  Exrecife  of  the 
Graces  mentioned  in  his  Behaviour  to  others.     The  Argument  ufed  h€\v\^  fo  pro- 
per doth  draw  him  to  theExertion  of  all  thofe  A6ls  of  Piety  with  a  ?nagnetic  Force. 
Col.  3.  12.   '*  Put  on  (as  the  Eledl  of  God  Holy  and  Beloved  j  Bowels  of  Mercy, 
Kindnefs,  Humblenefs  of  Mind,"   and  fo  on.     But  alas,   the  Jrnii nia n  Wkes   no 
fuch  Arguments  to  move  him  to  Obedience,  who  is  for  making  his  cvjn  fere  fern 
Faith  and  good  IVorks  a  Motive  for  God  to  eleiSlhim.     Thus  you  fee  the   Believer 
and  the  yfr;;2/;zw«  have  a  very  different  Way  of  thinking,    the  latter    of  whom 
looking  on  God's  free  and  abfolute  Ele6lion  as  naturally  promotive  of  Licentiouf- 
nefs  :  But  (  by  the  Way)  we  have  been  made  to  fee  from  St.  Paul^  how  licenti- 
ous are  the  Artninians  Conclufions. 

But  to  proceed  in  Commendation  of  the  DotSlrine  of  the  divine  Decrees^  there 
is  ucn:  like  it  for  quieting  thofe  tumultuous  Thoughts,  and  expelling  thofe  undue 
Fears,  that  are  apt  to  arife  in  the  Hearts  of  Sion^s  Children  in  the  Days  of  Sion^s 
IVoubles  ;  none  like  it  for  furnifhing  out  proper  Materials  for  the  tlue  Exercife  of 
Prayer,  Faith  and  Patience  on  the  one  Ha. id,  and  of  Joy  and  Praife  on  the  other  ; 
as  St.  P^«/ faith,  "  Be  not  flothful  in  Bufmefs,  but  fervent  in  Spirit,  ferving 
the  Lord,  rejoicing  in  Hope,  patient  in  Tribulation,  continuing  inflant  in 
Prayer,"  Rom.  12.11,12,13.     O  !    how  fwectly  doth  it  ferve  to  open  the  Lips 

of 


Of  PredestjInation  and  Election..  2.1^ 

of  a  weil  ttined  Heart,chearfully  to  magnify  &  praife  theLord,  while  witb~gr^ateft 
Delight  It  is  made  in  fomegood  Meafure  to  behold  the  Lines  of  the  moft  beautiful 
original  Copy  of  Sovereign  Grace  and  Goodnefs,  daily  tranfcribed  iii  Providence  I 
faying  with  the  royal  Pfalmift,  "  My  Heart  is  fixed,  O  God,  my  Heart  is  fixed, 
I  will  fing  and  give  Praife,  Pfal.  57.  7.  To  all  which  I  will  nov/  fubjoin  what 
thzt pious  and  peneraiing  Divine  Mr.  Samuel  Willard  in  his  excellent  Body  of  Divi- 
nity hath  faid,  p.  226.  as  pertinent  to  my  prefent  Purpofe,  being  an  Inference 
drawn  from  God's  Decree  of  Eledtion.  "  What  Caufe  then  ('fays  he)  have 
«*  God's  ElecSl  upon  the  Difcovery  of  it,  to  adore  and  praife  God  for  thisF^avour 
**  of  his  ?  The  Do<5lrine  of  Predeftination  is  ungrateful  to  none  that  are  con- 
"  verted  ;  and  that  of  Eledtion  is  moft  precious  unto  all  that  know  themfelves  to 
*'  belong  unto  it  :  It  is  therefore  a  5/^'/ of  an  ^/wc(3?^^'^r/^^Man,  not  to  love  this 
**  DocStrine.  Here  is  the  Fountain  of  evcrlafting  Love  and  good  Will  opened  : 
"  Here  we  fee  what  Thoughts  God  had  for  us  from  Eternity  :  Here  we  difcover 
**  the  Foundation  of  our  Salvation  ;  and  nothing  carries  fuchObligation  with  it 
'<  to  love  and  magnify  God.  Labour  we  then  to  affedl  our  Hearts  with  this. 
*'  Hence  confider  the  Riches  of  Grace  laid  up  in  it,  called  the  EleHion  of  Grcce^ 
"  Rom.  II.  5.  called  L.V£.  Rom.  9.  13.  Obferve  the  peculiarity  of  ir,  that  it  is 
«*  retrained  to  fome,  nothing  better  in  themfelves  than  others,  who  are  left 
<'  out  from  it,  Rom.  9.  ij.  Gonfider  the  Means  by  which  it  is  ac- 
*'  compliihed  ;  in  which  forget  not  the  Love  in  fending  Clirift  to  do  and  die  to 
"  Purchafe  the  Favour  appointed  for  us,  to  be  bef^owed  upon  us.  Rein.  8.  32. 
*?  Think  of  the  Antiquity  of  it,  that  God  purpofed  to  make  us  Veficls  of  Glory 
««  before  we  or  any  other  Creature  had  any  Being.  Eph.  r.  4.  And  revolve 
'«  often  the  glorious  Effe^s  which  derive  to  us  from  this  Eledtion  :  Our  efFec- 
*•  tual  Vocation,  jer.  31.  3.  Our  free  Juflification,  Rom.  8.  33.  Our 
«*  wonderfulAdoption,  Eph.i.$.  And  eternalGlorincation,  J^;/^. 6.351^0  add  all, 
*«  theConfiderationoftheFirmnefsandlmmutability  ofall  this,  Ifai.^^.^.  iTim, 
*'  2.19.  RoJti.  11.28,29.  O  Jiow  much  is  there  to  be  feen  of  God'sHcart  in  this, 
"  freely.,  abfolutely.,  everla/lingly^  peculiarly.,  and  effeHually,  fet  upon  his  Chofen  ? 
*«  How  fhould  it  inflame,  ravifla,   and  engage  our  Souls  to  him  forever  ? 

^  And  now,  what  if  for  the  Reinforcement  of  what  this  brave  Champion  hath 
faid,  I  fhould  call  in  the  Help  of  another  ?  And  all  with  a  Defign  to  corroborate 
the  whole  Argument, wherein  thcHonour  and  Glory  of  God  is  fo  much  concern- 
ed, chufing  rather  to  be  redundant  (if  it  may  be  called  fo  by  any)  than  deficient  \\\ 
handling  fo  rnomentous  and  very  important  a  Matter.  <'  The  Dodrine  of  God's 
eternal  EleSiion  ('fiith  the  famous  and  very  valuable  Dr.  John  Oiucn)  is  every 
where  in  Scripture  propofed  for  the  Encouragc?nent  zud  Confolation  of  Believers, 
and  to  further  them  in  their  Courfe  oi  Obedience  and  HaUnefs,  fee  Eph.  1.3, 
to  12.  7^(?w2.  28,  to  34.  As  unto  Men's  prefent  Concernment  therein,  it  is 
infallibly  aflured  unto  them  by  its  Effeds  ;  and  being  fo  it  is  filled  with  Mo- 
tives unto  Holinefs,  as  we  fliall  now  further  declare  in  particular.  Firft,  the 
««  fovereign,  and,  ever  to  be  adored  Grace  and  Love  of  God  herein,  is  a  power- 
s' ful  Motive  hereunto.     For  we  have  no  Way  to  cxprefs   our  Refentment  of 

G  g  2  "  thia. 


225  Of  Predestination  and  Election. 

*'  this  Gr(7,v,  our  Acknowledgement  of  it,  our  Thankfulnefs  for  it,  but  by  an 
*'  holy  fruiifulXloMV^Q  ol  Obedience  ;  not  doth  God  on  the  Account  hereof,  ren 
*'  quire  any  Thing  elfc  of  us.  Let  us  therefore  enquire  what  Senfe  of  Obliga- 
"  tion  this  puts  upon  us  j  that  God  from  all  Eternity  out  of  his  wf^ryji-vrij/^a 
**  Grace ^  not  moved  by  any  Thing  in  our  felves,  fhould  firft  clioofe  us  unto  Life 
"  and  Salvation  by  Jefus  Chrift,  decreeing  immutably  to  fave  us  out  of  the  pe- 
*'  rifliing  Multitude  of  Mankind,  from  whom  wc  neither  then  did  in  his  Eye  or 
*'  Conrideration,nor  by  any  Thing  in  ou-r  felves  hereafter, would  difrer  in  the  lealir 
*'  What  Impreflion  doth  this  make  upon  our  Souls  ?  What  Conclufion  as  to 
*'  Pradtice  and  Obedience  do  we  hence  educe  ?  Why  faith  one.  If  God  hath 
"  thus  c  ho  fen  me^  1  may  then  live  in  Sin  as  I  ptcafe,  all  will  be  ivell  and  fafe  in  the 
*'  latter  End,  vjhich  is  oil  1  need  care  for.  But  this  is  the  Language  of  a  Devil, 
**  and  not  of  a  ^<?;z.  Suggeftions  poiTibly  of  this  Nature,  by  the  Craft  of  Sataii 
*'  in  Conjunilion  with  the  Deceitfulnefs  of  Sin,  may  be  injefled  into  theMinds 
*'  of  Believers  ;  as  what  may  not  fo  be  ?  But  he  that  ^n\\  foment ^  embrace^  and 
*■'  ^^/ /i/'c-^A-.j//)' according  to  this  Inference,  is  fuch  a  Monjier  of  Impiety  and 
*'  prefumptuoiis  Ingratitude,  as  //<>// it  felf  cannot  parallel  in  many  Inftances.  I 
«='  fhail  ufe  fome  Boldnefs  in  this  Matter.  He  that  doth  not  underftand,  is  not 
*'  fenfible,  that  an  Apprehenfion  by  Faith  of  God's  eleSiing  Love  in  Chrift,  hath 
'''  a  natural,  immediate,  powerful.  Influence  upon  the  Souls  of  Believers^  unto 
*'  the  Love  of  God  and  holy  Obedience,  is  utterly  unacquainted  with  the  Nature  o^ 
*'  Faith,  and  its  whole  Work  and  Actings  towardsGod  in  the  Heart  of  them  that 
"  believe.  Is  it  poffible  that  any  one  that  knows  thefe  Things,  can  fuppofc  that 
*'  thofe  in  whom  they  are  in  Sincerity  and  Poiuer,  can  be  fuch  fiupid,  impious, 
'*  ungrateful  Monfter^,  fo  devoid  of  all  holy  Ingenuity  and  filial  AfFeitions  to- 
*'  wards  God,  as  meerly  out  of  Defpight  unto  him,  to  caft  Poifon  into  the 
"  Spring  of  all  their  ownMercy  ?  Adany  I  have  known  complain  that  they  could 
^'  not  arrive  at  a  <r(?77z/ir/^^/^  P^;ya^«?«  of  their  own  EleSlion  ;  never  any  who 
*'  when  they  had  received  it  in  a  dueWayandManner,that  it  proved  a  iSw^r^unto 
"  them,  that  tended  to  Ingenerate  Loofenefs  of  Life,  VnhoUnefs  or  Contempt  of 
"  God  in  them.  Befides,  in  the  Scripture  it  is  propofed  and  made  Ufe  of , unto 
<'  other  Ends.  And  thofe  who  know  anyThing  of  theNatureof  Faith,  or  of  the 
*'  Love  of  God, any  Thing  ol  Inter courfe  or  Co7nmunion  with  him  by  Jefus  Chrift 
*'  z.x\y  Thing  of  Thankfulnefs,  Obedience  or  HoUnefs,  will  not  be  cafily  perfuaded, 
*'  but  that  God's  elc£iing  Love  and  Grace,  is  a  mighty  conflraining  Motive  to  the 
*='  due  Exercife  of  them  all,  God  himfelf  knoweth  this  to  be  fo,  and  therefore 
*«  he  maketh  the  Confideration  of  his  ele£iing  Love,  as  free  and  undefervcd,  his 
*'  principal  Argument  to  ftir  up  the  People  unto  holyObedience.  Deut.  7.  6,7, 
**  8,  1 1.  And  a  Suppofition  hereof  lies  at  the  Bottom  of  that  blefTed  Exhorta- 
*•'  tion  of  our  ApoiUe,  Col.  3.  12.  Put  on  therefore  (as  the  Ele6tof  God  Holy 
'■«  and  Beloved  j  Bowels  of  Mercy,  Kindnefs,  Humblenefs  of  Mind,  Meeknefs, 
*«  Long-fuftering,  forbearing  one  another,  forgiving  one  another.  Thefe 
*'  Tilings  which  are  io  great  a  Part  oi onr  Holinefs  become  ih^  EleSl  cf  God. 
"  Theieare  required  of  them  on  Account  of  their  Intereft  in  eleSiing  Love  and 
^'  Grace.     Men  tud^y  frame  an  Holinefs  to  themfelves,  and  be  ftirred  up  there- 

"  unto 


0/  Predestination  and  Election^  227 

'*'  unto  by  Afoiives  of  their  own,  ('as  there  is  a  Religion  in  theWorld  that  runs  in 
**  a  parallel  Line  by  that  of  evangelical  Truth,   but  toucheth  it  not,  nor  will  do  fo 
*'  to  Eternity)  but  that:  which  the  Go/pel  requires,  is  promoted  on  the  Grournh 
*'  and  by  the  A/sZ/wj  that  are  peculiar   unto  it,     whereof  this  of    God's  free 
*'  ekSling  Love  and  Grace  is  among  the  peculiar."     And  then  for  t^be  fartherCon- 
firmation  of  this  Truth  the  Dr.  goes  on  in  a  large  and  particular  Manner  (  too 
much  here  fully  to  recite)   to  inflance  (firfl)  in  fome  efpecial  Graces^    Duties  and 
Paris  of  Holincfs,  that   the  Confideration  ef  God's  free  elcdling  Love  is  fuited  to 
promote.      "  As  (firft)  Humility  in  all  Things.      (2)   Submijjion  ioihefovereign 
**   IFih' and  P/eafure  oi  Go6y  in  the  Difpofal  of  all  our  Concerns   in  this  World. 
"   (3)  The  due  Exercife  of  Love,  Kindnefs,  and  Compaflion,  P'orbearance  to- 
**   wards  all  Believers,  all  the  Saints  of  God,  however  differenced  amongfi;  them- 
'<  felves.     (4)  Contempt   of  the  World,  and  all  that  belongs  to  it.     Secondly, 
*'  That  eletSting  Love  is  a  Motive  and  an  Encouragemeiit  untoHolinefs,  becaufe  of 
««  the  v?«(7Z'//w^  5:c/'/'M  (j/Gmf^, which  Believers  may  and  ought  thence   to  expedl: 
<*  by  Jefus  Chrift,   whereby  they  are  enabled  to-  pafs,  and   pafs  thro',   all  tliofe 
'<  ?nany  and  great  Difficulties  they  meet  with  in  a  Courfe  of  Holincfs,  from  Satan, 
*'  the  W^orld,  and  Sin.     Thirdly,   That  it  hath  the  fame  7>«r/i?«ry  and   Ejfe£i\n 
"   the  AfTurance  Believers  have  from  thence,   that  notwithftanding  all  the  Oppo- 
**  fition,  they  meet  withal,  they  fhall  not  utterly  ziid  finally  mifcarry,    but  finally 
*'   perfevere  unto  Salvation  ;   this  being  everlaftingly  fecured  in  that  God's  Foua- 
«'  dation  (land   fure,   2  Tim.  2.  19.    His  Purpofe  which  is  according  unto  Elec- 
**  tion  being  unchangeable,  Rom.  Cj.   11.     And  there  is  no  greater  Encourage- 
*'  raent  ('faiih  the  Dr.)   to  grow  and  per/iji  in  Holinels  than  what  is  adminiftered 
*'  by  this  JJfurance  of  the  blefTed  End  and  IJJite  of  it.     Thofe  who  have  had  any 
'*   Experience  of  that  fpiritual  Slumber  and  Sloth  which  Unbelief  v/ill  cafl  us  under, 
*'  of  thofe  Weaknefles,  Difcouragements,  and  Difpondencies,  which  Uncertain- 
'*  ties.  Doubts,    Fears  and  Perplexities  of  what  will  be  the  Iflue  of  Things  at  ^lafl 
*'  with  them, do  caft  upon  theSouls  of  Men  ;  how  Duties  are  difcou raged ,y/i^V;V//^/ 
"   Endeavours  zx\d  Diligence  2irQim'^z\rc6,  Delight    in  God  weakened,  and  Z.^'i/e 
*'  cooled  by  them,   will  be  able  to  make  a  right  Judgment  of  the  Truth  of  this 
*'  Aflertion.     Some  think  that  this  Apprehenfion  oi  ih&  immutability  oi  God's 
**  Purpofe  of  £'/^(^;i?«,  and  the  infallibility  of  the  Salvation  of  Believers  on  that 
'"=   Account,  tends  only  to  Carelefncfs  and  Security  inSin  ;  and  that  to  be  always  in 
«*  Fears,  Dread,  and  Uncertainties  of  the  End,   is  the  only  Means  to  make  us 
"  watchful  unto  Duties  of  Holinefs.     It  is  very  fad  that  any  Man  fliould   fo  far 
"  proclaim  hisInexperienceandUnacquaintedncfs  of  the  Nature  oi  Gofpel-Grace^ 
**  the  Gr;!?/?/;  and  Inclination  of  the  A'^ezy-C?-^^/?/?-^,  and  the  proper  Workings  Qi 
*'   Paith,  as  to  be  able  thus  to  argue,  without  a  Check  put  upon  him  by  himfelf, 
<*  and  from  his  own  Experience.     It  is  true,  were  there  no  DifFerence  between 
*«   Faith  and  Prsfumption,   no  DifFerence  between  the  Spirit  oi Liberty  under  the 
**  Covtnirit  of  Grace,  and  that  of  Bondage  under  the  old  Covenant  j  no  Spirit  of 
«  Adoption  given  to  5(?/zVwrj,    no  filial  genuine  Delight  in  the  Adherence  unto 
*<  God  ingenerated  in  them  thereby,  there  might  be  fomething  in  this  Objedlion  : 
«  But  if  the  Nature  of  iFfl///&,  andof  the  iV«u-Cr^<7/«r^,  the  Operations  of  th^ 
u  "  t'  one 


228'  0/ Predestination  and  Election: 

"  one  and    Dlfpofition  of  the  other,  are  fuch  as  are  declared  to  be  in  the  Go/pel, 
»'  and  as  BeHevers  have  Experience  of  them  in  their  own  Hearts  ;  Men  do   but- 
"   bewray  their  Ignorance,   whilft  they  contend  that  the  A^uram-e  oi  God's  un- 
*'  changeable  Love  in  Chrift  flowing  from  the  immutability  of  his  Counfel  in  Elec- 
«'  tion^  doth    any   Way  impeach,  or  doth  not  effedually  promote  the  induflry  of 
*'  Believers  in  all  Duties  of  O^^^/mv.     Suppofe  a  Man  that   is    on  his   Journey 
*'  knoweth  himfelf  to  be  in  his  r/^/;/ /F^Ty,  and   that   pafling   on  therein  he  fhall 
"  certainly  and  infallibly  come  to   his   Journey's  End,  efpecially  if  he  will  but 
<«   a  little  quicken  his  Speed,  as  Occafion  fhall  require  ;  will  you  fay,  that  this  is 
*'  enough  to  make  fuch  a  Man  ftfr^/^y}  and  w^^/z^f«/,  and  that  it  would  be  much 
*'  more  to  his    Advantage  to  be  loji  and  bewildered  in  uncertain  Paths  aad  Ways, 
'  <  not  knowing  whither  he  goes,  nor  whether  he  fhall  ever  arrive  at  his  Journey's 
"   End?    Common  jSx/»tfr;V«fif  declares  the  contrary,   as  alfo  \\ovi  mctiuntary -^vA 
"  nfelefs  are  thofe  violent  Fits  andGufts  of  Endeavours,  which  proceed  from  Fear 
*'  and  Uncertainties,  both  in  Thingy/^/'r/Vr/^/ and  temporal,  or  civil.     WhilflMen 
"  are  under  the  Power  of  a6lual  Impreflions  from  fuch  Fears,   they    will  convert 
*'  to   God,   yea,  they   will  Momenta  tetnporis,  and  perfeSl  Holinefs  in  an  Inflant. 
' '  But  as  foon  as  that  Imprejjion  wears  ofF  (as  it  will  do  on  ever)  Occafion  &  upon 
**   none  at  all,)  fuch  Perfons  are  dead'i^'C^A  cold  towards  God,  as  the  Lead  or  Iron 
*'  which   ran  but  now  in  the  fiery  Stream  is,   when  the  Heat  is  departed  from  it. 
"  It  is  that  Soul  alone  ordinarily,  which  z  comfortable  AJfurance  oi  God's  eternal 
*'  immutable  ek5ling  Lcve,zni  ti.er.ce  of  the  blefled  ^w^^  of  its  ownCourfe  of  Obe- 
"  dience,'who  goeth  on  conjlantly  and  evenly  in  aCourfe  of  //«/?« (/},quickning  his- 
*<  Courfe  and  doubling  his  Speed,  as  he  hath  Occafion  from  Trials  andOpportu- 
*'  nities.     And   this  is   the  very  Defign  of  the  Apoflle  to  explain  and  confirm, 
*<   Heh.  6.  from  the  icth  Verfe  unto  the  End  of  the  Chapter.     It  appears  from 
'«  what  have  been  difcourfed  that  the  eleSiingLove  of  God, is  a  powerful  conftrain- 
*'  \ti%  Motive   unto   //j//'??^/;,  and  that  which  proves  invincibly  the  Necellity  of 
'*   it,  in  all  who  intend,    the  eternal  Enjoytnent  of  God  but  it  will  be  faid,    that  if 
*«  it  be  fuppofed  or  granted,  that  thofe  who  are  7i.B.\id\\y Believers  and  have  a  Senfe 
*'  of  their  Intereji  herein,  may  make  the  Ufc  of  it   that  is  pleaded  ;  yet  as   for 
«*  thofe  v^ho  are  unconverted,  or  are  otherwife  uncertain  of  their  fpiritual  State 
**  and  Condition,  tioih'ingczn  he  fo  difcouraging   unto  them  as  this  Doctrine  of 
'*  eternal  EleSi'ion.     Can  they  make  any  other  Conclufion  from  it  but  that  if  they- 
**  are  not  eleSied,    all  Cares  and  Pains  in  and  about  Duty  of  Obedience  are  vain,  and 
*<  if  they  are,  they  are  needlefs  ?     The  Removal  of  this  Objection  fhall  put  a 
*«  Clofe  untO' our  Difcourfe  on  this  Subject.     And  I  anfwer,   (i)  That  I   have 
**  (hewed    already,   that    this  Doctrine  \i>  revealed zuA  propofed'm  ihe  Scripture^ 
'«  principally  to  acquaint  Believers  with  their  Priviledge,  Safety  and  Fountain  of 
*«  their  Comforts,     Having  therefore  proved  its  Ufefulnefs  unto  them,  I  have  dif- 
*'  charged  all  that  is  abfolutely  needful  to  my  prefent  Purpofe.     But  I  (hall  fl:iew 
*«  moreover,   that  it  hath   its  proper  Beneft  znd  Jdvantage  tow?iids  others  2]h. 
<<  For,  (2)    Suppofe  the  DoiStrine  of  perfonal  Flexion  be  preached  unto  Men, 
^*  together  with  the  other  y^^r^i  7r«//5'j  of  the  Gofpel :  Two   Conclufons  it  is- 
"  poffiblc,  may  by  fundry  Perfons  be  made  of  it.     (Firft)  That  whexeas  ibis  i> 

*'  a 


Of  Predestination  and  Election.  229 

"  a  Matter  of  great  and  ncrnal  Moment  unto  our  Soids,  and  there  is  no  "Way  to 
"  fecure  our  lutercji  in  it,  but  by  the  Poflefllons  of  its  Fruits  and  Effe^s^wKxch 
*'  are  faving  Faith  and  Holinefs  ;  we  will,  we  muft,  it  is  our  Duty,  to  ufe  our 
"  utmoft  Endeavours,  by  attaining  of  them  and  Growth  in  them,  to  make  our 
*'  ElcSlion  fure.  And  iiercin  if  we  h&  fn:cere  znd  diligent,  we  fhall  not  fail. 
*'  Others  (Secondly)  r«:iy  conclude,  that  if  it  be  fo  indeed, that  thofe  whofliall  be 
*'  faved  are  chofcn  thereunto  before  the  Foundation  of  the  TVorld,  (hence  it  is  to  no 
*'  Purpofe  to  go  about  to  believe  or  obey,  feeing  all  Things  muft  fall  out  at  laft  ac- 
"  cording  as  they  were  fore-ordained.  Now  I  afk,  which  of  thefe  Conclufions, 
*'  is  (I  will  not  iay  fnojl  fuited  unto  the  Mind  and  Will  of  God,  with  that  Sub- 
"  jedion  of  Soul  and  Confcience  which  we  owe  to  his  fovereign  Wifdom  and 
"  Authority,  but  which  of  them  is^  the  mod  r^//5«(7/ and  moft  fuitable  to  the 
*'  ^v\\\z\\;\ti  o{{o\>cx  Love  of  our f elves,  and  Care  of  our  immortal  Condition  P 
*'  Nothing  is  more  certain  than  that  the /^//^r  i^^yo/r/f/cn,  will  be  infallibly  de- 
"  ftrudli.ve  (if  purfued)  of  all  the  everla/ling  Concernfr.ents  oi  our  Souh.  Death, 
*'  and  eternal  Condemnation,  are  the  unavoidable  Iflues  of  it.  No  Man  giving 
*'  himfelf  up  to  the  Condu6l  of  that  Conclufion,  fiiall  ever  come  to  the  Enjcyment 
*'  of  God.  But  in  the  other  Way  it  is  poffible  at  leaft,  that  a  Man  may  be  found 
"  to  be  the  ObjecSl  of  God's  eleding  Love,  and  fo  he  faved.  But  why  do  I  fay 
"  \t  \% poffble  ?  T^hexe  h  nothlog  move  infallibly  certain,  than  that  he  who  pur- 
*'  fues  fuicerely  and  diligently  the  Ways  of  i^£?/r^  and  Obedience,  which  are,  as 
"  we  ha\'e  often  faid,  the  Fruits  of  Flexion,  fhall  obtain  in  the  End  cverlajling 
^'  Blejfeclnefs  ;  and  ordinarily  fhall  have  in  this  World,  a  comfortable  Evidence 
* '  of  their  own  perfonsil  Ele5iion.  This  therefore  on  all  AccounfS5and  tov/ards  all 
*'  Sorts  of  Perfons,  is  an  invincible  Argument  of  the  Neceffity  of  Holinefs,  and  a 
*'  mighty  Motive  thereunto.  For  it  is  unavoidable,  that  if  there  is  fuch  aThing 
'«  zsperfoual  Ele6lion,  and  that  the  Fruits  of  it  are  San^if cation.  Faith  and 
^'  Obedience  ;  it  is  utterly  i  npoflible  that  without  Holinefs  any  one  fliouldy^i?  God, 
*'   the  Reafon  of  which  Confequence  is  apparent  unto  all." 

Thus  much  I  thought  fit  to  tranfcribe  from  the  Dodlor,  as  promotive  of  the 
Caufe  of  God  and  his  Truth,  and  for  theBenefit  of  all  fuch  as  have  not  theOppor- 
tunity  of  confulting  his  Folio  TVork,  whence  thefe  Citations  were  taken,  (Dr. 
Owen  on  the  Holy  Spirit  and  his  Operations,  Book  the  5th,  Chap.  2.  p.  225,  iffc. 

I  fliall  now  be  free  to  call  in  to  my  Afliftance  another  brave  and  worthy  Cham- 
^  plon  ;  the  Rev.  Mr.  John  Sladen,  who  after  a  full  Proof  of  the  Do£trine  of  the 
.Decree  of  Election,  doth  moft  naturally  and  pertinently  infer,  "  If  there  be 
*'  fuch  a  Dodlrinc  as  particular  Eledlion  in  Scripture  (  as  indeed  there 
'^  is)  then  it  ought  to  be  preached.  Some  abfurdly  deny  the  Dodlrine  ;  others 
*'  think  it  improper  to  be  taught,  becaufe  they  apprehend  that  manyPerfons  may 
*'  draw  ill  Confecjucnces  from  it.  But  finceChrift  and  his  Apoftles  preached  it, 
"  fince  the  Adverfaries  are  fo  unwearied  in  their  Endeavours  to  oppofe  and  con- 
"  demn  it,  it  muft  well  become  us  who  believe  it,  to  afTert  and  vindicate  it  to 
*'  the  beft  of  our  Power  ;  for  if  this   Do6lrinc  is  not  to  be  preached,  becaufe 

*'  feme 


2^0  0/  Predestination  md  Election. 

^^  fome  do  or  may  abufe  it,  for  the  fame  Reafon  all  the  i'piritual  Truths  of  the 
-'  Goipel  muft  be  laid  afide  as  ufelefs  or  hurtful  ;  and  fo  theChriflian  muft  flarve, 
**  for  fear  a  prophanc  Sinner  fhould  wax  wanton  in  aPlenty  of  Provifion.  Who 
««  are  they  generally  fpeaking,that  revile  h  abufe  thisDodtmejbut  the  giddy  un- 
*'  thinkingPart  of  the  World,  who  when  they  boart  of  aPower  to  fave  themfelves; 
*'  niakeufeof  it  only  to  their  ownDefirrudion  ;  and  when  they  aiTert  good  Works 
*•  to  be  the  only  Way  to  Heaven,  are  very  backward  to  perform  any  ?  Befides 
*'  this,  that  there  arc  no  real  Difadvantages  that  can  arife  from  the  prudent 
«'  preachingi;of  this  Do(5trine  ;  there  are  (evcral  pofiiive  Advantages  that  attend 
*-*  the  Preaching  of  it.  For  Inflance,  the  Gofpel  cannot  be  preached  entire 
"  without  it  j  it  is  the  Foundation  of  all  thofe  great  and  precious  Promifcs, 
*^  that  are  contained  in  the  Bible  ;  the  Dodrine  of  the  Satisfaction  of  Chrift, 
*'  v/ould  be  little  better  than  a  Nullity  without  it  ;  it  tends  to  difplay  the  divine 
*'  Sovereignty,  and  to  give  us  a  lively  Reprcfentation  of  the  Love  and  Grace  of 
**  God  to  finful  A-len  ;  it  is  a  great  Support  and  Comfort  to  Chriflians  in  the 
"  Time  of  common  Defedtion  and  Temptation  ;  it  is  an  efFe<5lual  Antidote  a- 
*'  gainft  \\-\^.  fwelling  Pride  of  A'lan  :  And  zz  I  before  obfervcd,  one  of  the  moft 
'''  powerful  Arguments  to  Holinefs  and  good  Works."  Thus  that  brave  Man 
of  God  (fince  gone  to  Refl)  being  one  of  thofe  nine  Worthies  who  a  i^vj  Years 
part-,  in,  open  Field  did  fo  valiantly  and  Ixilfully  play  theMan  in  a  unanimous  and 
juft  Defence  of  fome  important  Truths  of  the  Gofpel. 

To  which  I  would  beg  leave  to  add,  that  what  he  hath  faid  of  the  Ufe  and  Ex- 
cellency of  this  holy  Doctrine  ;  is  confirmed  by  the  Tcftimony  not  only  of  holy 
Scripture,  but  alfo  the  Experience  of  all  fuch  as  have  tafted  that  the  Lord  is 
gracious.  A-nd  therefore  it  doth  not  much  Matter  what  others  fay  of  it  ;  who 
for  want  of  fuch  Experience,  know  not  what  they  fay,  nor  whereof  they  affirm.. 
For  my  own  Part  ("let  thefe  fay  what  they  will.,  and  c-i\\\Xcant  if  they  pleafe)  I 
will  venture  to  declare  that  thefe  holy  Doctrines  have  (from  the  Time 
of  my  firfl  embracing  of  them)  more  or  \z{i  appeared  unto  me  in  the  fame  Light 
and  as  ufeful  to  the  fame  blefled  Ends,  as  above-mentioned.  And  I  alfo  hope 
and  believe  to  all  thofe  who  thro'  my  Miniflrations  (as  an  unworthy  Inflrument 
ip  God's  Hand)  have  embraced  them  :  And  I  cannot  but  obferve  that  thro'  the 
whole  Courfe  of  my  Miniflry  (in  which  Time  it  is  well  known  I  have  been  en- 
abled without  mincing  of  theMatter,to  difcourfe  of  thefe  grandPoints  in  plain  and 
open  Market,  from  the  Pulpit  as  now  from  the  Prefs)  I  have  not  (ezn  thofe  dif- 
mal  EfFeds  following  of  it  as  fome  dreamt  of,  viz.  That  in  Procefs  of  Time  I 
ihould  preach  away  all  my  Hearers,  as  1  had  already  done  fome.  For  alas,  this 
their  mighty  arguing  from  a  particular  to  a  univerfal ^lOveA  tohe  falfe  Logic. 
And  now  fince  feveral  Years  are  run  out  fince  the  Birth  and  firft  Appearance  of 
thofe  ^r^'^7^^H/Prognoftications,  let  Events  and  Fa^s  declare  whether  theAuthors 
of  them  were  not  wretchedly  cut  in  their  Calculations,  their  Alorning  Star  proved 
to.be  but  a  blazing  Comet.  It  is  true,  that  upon  my  firft  open  declaring  of  thefe 
Partsof  the  Counfel  of  God,  there  was  no  fmall  Stir  made  by  fome,  and  who 
withal  were  not  wanting  in  their  Induftry  to  ftir  up  others,    (like  thofe  who  cried 

out> 


Of  Predestination  and  Election." 


2:;  I 


out,  Men  of  ljrael\\t\^)  againft  the  fame,  pouring  out  all  the  Contempt  thereon 
as  lay  in  their  Power  ;  fo  that  for  a  while  J  did  not  knov/  what  would  be  the 
liTue  thereof.  At  the  fame  Time  taking  up  with  this  fatisfying  Confideration, 
that  the  Lord  reigneth,  tho'  the  Earth  be  never  fo  unquier,  that  Duties  are  ours, 
and  that  Events  are  God's,  who  hath  faid,  "  Flim  that  honoureth  me  him  will 
I  honour."  There  was  indeed  a  greatShaking  amongft  us  like  xhefiaklng  of  Trees 
in  a  boiJJerous  Wind;  and  what  the  If)  ue  thereof  was,  Time  h^\.\\  new  ele  Jar  ed, 
viz.  The  Confirmation  ol Jome  and  JettUng  of  7nar.y  others^  who  like  young  Trees, 
by  being  fhaken  took  the  better  ^n^Jlronger  rooting^  and  the  fhaking  cff  fome  ini~ 
found  and  Jour  Fruit,  which  is  better  (j^thaii  on  the  Tree.  Thus  is  manifefled 
what  St.  P^«/ faith  to  the  Corinthiuii  Church,  i  Cor.  11.  18,  19.  "  Ihearthat 
there  are  Divifions  among  you,  foi  theie  muft  be  alfo  Herefies  among  you,  that 
they  which  are  approved  may  be  made  manifefl  among  you."  Compar'd  with 
2  Tim.  2.17,18,19.   "  And  their  Word  will  eat  as  doth  a  Canker,  or  Gangren  : 

of  whom   is   Hymeaeus  and  PrnL:us :  who  concerning  the  Truth  have  erred, 

and  overthrow  theFaiih  oifome.    Nevertheless  theFoindatiojp  of  God  fbnd- 
eth  fure,  having  this  Seal  the  Lord  knowe.h  thcmthat  are  His."   i  Joh.i.\o,2C. 
*'  They  went  out  from  us,  but  they  were  not  of  us  :   for  if  they  had  been  of  us, 
they  would  noDoubt  have  continued  with  us  :  but  they  went  out  that  they  mi^hc 
be  made  manreft,  that  they  were  not  all  of  us.     But   ye  have  an  Undiion  from 
the  holy  One. ^   and  ye  know  all  Things."     As  licentious  Principles   as   we  are 
/aid    to  hold,   we  do  not  knowingly  admit  of  any  fcandalcus  Liver  into  Church- 
Feliowfliip  wi'.h  us.     And  if  any  fliould  afterwards  appear  to  be  fuch,    fhould  be 
as  ready  confcientioufly  to  rebuke  ar.d  ex^  il  them  ourCommunity.     Who  have  no 
longer  Place  there  admitted  them,   without  true   Repentance  and  Reformation,.   " 
any  more  than  fuch  as  bark  at  the  great  Do<£lrines  of  the  Gofpel.      See  Phil. -1^.2. 
Gal.  5,  12.      And  altho'  wc  entertain  as  moderate  a  Thought  o'i  feme  Arminians, 
as  ever  the  Thing  will    bear,   yet  having  had  fuch  large  Experience  of  the  Incon- 
veniency  of  admitting  an  undue  Mixture  o^ Pariicukirs  and  Generals  together,  we 
are  no  lefs  careful  of  keeping  out  the  latter.     For  indeed  how  can  two  comforta- 
bly walk  together  in  Church-Fellowfhip,   that  are  as  far  from  being  agreed  as  the 
Terms  and  Appellations  of /)flr//Vz//jr  and  general,    are  different  in  their  Senfc  and 
Signification.     Concluding  the  Advice  which  St.  P.??//  gives   as  a   fit   Means  to 
cure  Church  Divifion3  and  Contentions  is  no  lefs  ufeful  towards  preventing  fo  bad 
a  Difcafe  J   that  it  is  as  good  a  Pr^ww/^/zW  as  a   Rejloiaiive  in   fuch   Cafes,  and, 
that  the  nearer  a  Gofpel-Church  adheres  to  the  Counfel  given,  it  will  be  fo  much; 
the  better  for  them,     i    Cer.i.io.   "  NowT  bcfeechyou.  Brethren,  in  thcName 
of  our  Lord  Jefus  Chrifi",   that  ye  all  fpeak  the  fame  Thing,  ^and  that  there  be  no 
Divifions  among  you  :  But  that  ye  be  perfedly  joined  together  in  the  fame  Mind, 
and  in  the  fame  Judgment."     As  without  mutual  Peace  and  Love,  no  Chriflian. 
Society  can  W2i.\k  com' ort ably  and  honourably  together  ;   fo  in  order  for  their  attain- 
ing hereunt),    it  is  requifite  that  they  be  (as  near  as  pofliblej  of  the  fame    Minf^ 
and  oi  ihn  lame  Judgment.     As  Unity  of  Judgment    and   AfietSlion  together,  is 
the  Bond  of  religious  Society,  fo  if  the  former  be  broken,  the  latter  is  not  likely 
ty  hold  lyng.     Whence  a  Place  of  Membcrfliip  in  ^  fnall  Society  regulated  and 

II.  h.  otd;rcd 


232  Of  Predestination  cnul  Election. 

ordered  by  thefe  Rules,  holding  the  Head,  and  where  zflriSJ  Gofpel  DlfcjpUne  is 
kept  up,  is  upon //aw;'  and  t'^y/w^^/t?  Ccnfiderations  preferable  to  one  in  a  much 
larger,  and  (as  to  worldly  Things)  richer  Congregation,  where  it  is  juft  the  jR^- 
verfe  of  tbh.  For  my  Part,  I  do  freely  declare,  that  to  me  the  Grape-Gleanings 
of  Ephra'im  are  far  preferable  to  the  whole  Vintage  oi  Jbiezer.  *  if  therefore 
Arminlatii,  Jrians  znd  Socinians  (the  two  latter  of  whom  being  Brethren,  and  the 
former  Coufm-German  to  them  both)  mult  needs  keep  up  the  Form  of  religious 
Worfliip  and  Church- A'lemberfliip  (being  equally  avowed  Enemies  to  God's  free 
EletftingGrace)  let  them  e'en  commune  together  without  troubling  otherSocielies 
with  tlieir  Compmy.  To  whom  ftho' J  will  not  fay  God  fpeed)  yet  will  not 
either  wifh  or  do  to  them  any  Hurt,  unlefs  faithful  and  plain  Dealing  be  accoun- 
ted Damage,  but  all  the  Good  I  can  ;  thereby  manifefting  that  lam  not  void  of 
true  Charity,  while  I  admit  them  not  with  me  unto  Church- FcUow/}}ip  zndSccidy, 
God  forbid  tiiat  I  fliould  fuffer  my  Mouth  to  Sin,  by  wifliing  a  Curfe  unto  any 
of  their  Souls.  Yea,  God  knows  that  I  do  often-times  think  on  them  with 
greateftCompa^cn, particularly  fuch  as  do  fland  fo  much  in  the  of  Way  their  own 
Comfort  and  Safety,  as  to  dany  and  rejeft  the  Godhead  Charadler  of  the  Son  of 
Cjod,  his  Satisfaction  to  divine  Juitice  by  his  bitter  Pallion  and  bloody  Death,  as 
alfo  the  Holy  Cihoft  in  his  Perfon  and  fupernatural  Operations  in  Regeneration, 
And  as  confiftcnt  with  the  Doctrine  I  maintain  am  as  ready  to  teach  others  to  put 
on  towards  th^^m  (as  well  as  towards  other  Men)  Bowels  of  CompaiTion  as  be- 
comes theEle6t  of  God,  Holy  &:BeIoved.  In  that  as  God  in  theCourfe  of  hisPrc- 
videncehath  fo  over-iul'dOppofition-,  and  orderedMatters,  that  I  can  to  hispraife 
fay,  that  the  Things  which  happened  unto  me  have  proved  to  the  Furtherance  of 
the  Goipel  ;  fo  1  am  encouraged  to  go  on  ijihis  WorJc. 

And  now  for  a  Conclufion  of  this  Head  of  Divinity,  Is  it  fo  as  we  ha\'e  feen, 
that  the  Dodrines  now  defended  are  Part  of  the  CounfelofGod,  and  fo  profitable 
for  the  Church  of  God  :;  then  let  all  Chriftians  be  exhorted  to  receive  and  em- 
brace them,  let  all  Chrift'sMiniftersytf///yi///)'  and  prudently  declare,  explain  and 
defend  them,  and  all  who  profefs  to  hold  them,  fee  that  they  walk  worthy  of  the 
fame,  in  A6ls  of  ^7/(7;;^^//^  Obedience  anfwerable  to  the  Dictates  th-ereof.  O  let 
every  one  in  particular,  that  profefleth  an  Adherence  unto  thefe  holy  Do6lrines, 
be  very  eameftly  exhorted,  ever  to  account  it  their  bounden  Duty  to  own  and 
defend  them  as  well  in  Li/ezud  Pra£ike,  as  by  Word,  or  Pen.  That  as  God's 
Eledl  are  as  well  chofcn  untoSandification  and  Holinefs,as  unto  Salvation  ;  fo  by 
a  holy,  circumfpe61;,  Aiming  Converfation,  to  evidence  that  they  are  indeed  the 
EledtofGod,  the  Called  with  a  holy  Calling,  according  to  his  eternal  Purpofe 
and  Grace,  which  was  given  them  in  Chrift  Jefus  before  the  World  began.  Let 
us  fet  every  Branch  of  Holinefs  before  our  ICyes,   that  refpedts  our   Duty  both 


*  For  Confirmation  of  this  fee  the  Paragraph  before  quoted  in  Chap.  2.  from 
Dr.  Ovuen's,  and  Dr.  Annefly'^  Preface  to  Mr.  E,  Coks  pradical  Difcourfe 
on  God's  Sovereignty. 

unto 


Of  Predestination  and  Election.'  23J 

unto  God  andMan.     When  we  fiel  the  Impreffions  of  his  Grace  upon  our  Souls, 
as  the  Effects   of  his  diflinguifliing  elcd^ing  Love  j  while  at  the  fame  Time  wc 
behold  others  wallowing  in  the  Mire  of  Iniquity,  apace  filling  up  their  Meallirc  ; 
let  us  devoutly  adore  and  blefs  that  God  of  all  Grace,  who  thus  made  m  to  differ  \ 
not  daring  to  rob  him  of  hisHonour  by  a  facrilegious  afcribing  that  to  our  own  free 
Wills,  which  is  the  juft  Due  of  his  Jovereign^  free,  and  dilVinguiflnng  Grace.     Let 
the  Language  of  our  Souls  be  the  fame  with  that  devout  Veffel  of  Honour,    who 
faid,  it  is  by  the  Grace  of  God,   I  am  what  I  am.     O  let  us  both  frequently  and 
deeply  mufe  on  God's  eleding  Love,  even  until  the  Fire  of  a  divine  Affedion,  a 
feraphick  Love  be  kindled  in  our  Breaft,  break  forth  and  flame  up  towards  Hea- 
ven,  in  devout  AiTts  of  Adoration  and  Praife,confidering  how  much  we  arc  bound 
by  all  theTies  of  holy  Love  &Gratitude,moft  greatly  to  love  him, who  iirfl  fcven 
in  fo  early  and  dijfinguiftjing  a  Manner)  loved  us,   and  now  given  us  in  feme  good 
Meafure  to  fee  a  lovely  tranfcript  of  thzt  glorious  sriginal  Copy,    by  fanfllfying  our 
Souls,  and  fhedding  his  Love  abroad  upon  our  Hearts  by  the   Holy   GloH:  that    is 
given  to  us.     And  O  !    How  jealous  fliould  we  be  of  our  own  Hearts,  that  they 
run  not  out   after   other  Lovers  ?      How    fliy  fhould  we  be  of  every  Thing 
that  tends  to   the  Difhonour  of  our  great  and  glorious  Eledtor  ?    How  ready 
to   cad  abroad    our  Thoughts,     devoutly   fludying   how  and   which  Way   we 
may  become  fubfervient  to  his   Honour  and  Glory  ;  tiiat  we   may  be   to  the 
Honour  of  his  glorious  Grace  ?   How  clofely  fliould  we  walk  and  keep  ourflearts 
with  our  heavenly  Father,  in  all  theMediums  of  holy  FellowrnipandCommunion, 
whether  of  a  private  or  of  a  public  Nature   ?     O,  how  frequent,   fweet  and 
delightful,  fhould  our  Thought  of  him    be  ?    With  what   a  divine  Rapture  of 
Soul  fhould  we  break  forth  and  fay,   "   Whom  Lord  have  I  in  He-jven    but  thee, 
and  there  is  none  upon  Earth  that  1  defire  befides,  or   in  Comparifon  of  ties"  ? 
With    what    facred  Pleafure  doth  it  become  us  to  read   thofe  divines  Oracles 
wherein  and  by,   he  hath  been  pleafed  to  make  known  unto  U3  the  Myftery  of  his 
grsciousGood- Will, according  to  his  goodPleafure, which  he  had  purpofcd  in  him- 
felf  ;  and  wherein   he  hath    abounded  towards  us  in  all  WifJom  and  Prudence  ? 
With  how  much  Joy  and  Gladnefs  fhould  we  draw  nigh  to  him   in  fervent   and 
humble  Prayer,   chearfully  offering  up  our  A'lorningand  Evening  Sacrifices,  both 
in  our  Clofets  and  Families  ?    With  what  impatient  Defires  Ihould  our  Souls  long 
for  the  bleffcdDays  of  theSon  of  Man  ;   that  we  may  once  again  enter  the  Gate  of 
his  lovely  Tabernacles  with  Thankfgiving,  and  come  into  his  Courtswith  Praife, 
publickly  to  cxprefs  ourThankfulncfs  to  him, and  blefs  his  hol\Name  ?     And  with 
a  chearful  Frame  of  Soul  fay,    *'   I  was  glad  when  they  faid  unto  me  come  let  us 
go  up  unto  the  Houfc  of  the  Lord"  ?     Not  daring  to    indulge  a  ilothful  P'rame 
there,  in  dragging  on  like  Pharoah's  Chariots,  when  the  Wheels  were  taken  off; 
a  Thing  highly  difhonourable  to  the  ever  glorious  Author  of  thv  fe  divincMeffagca 
which  we  go  there  to  hear.     Neither  let  ourAttention  while  there  be  accumpai^.i- 
cd  with  a  carelefs  Air,   as  tho'   we  were  only  hearing  an  Idb  Tale;  but  wiih 
fuch  Devoutnefs  of  Soul  as  becomes  thofe  glorious  divine  Mefiagcs  of  Grace  ard 
Salvation, that  by  God's  Embaffadors  are  delivered  unto  us.     Let  us  alfo  confcicn- 
{ioufly  fhun  all  fmful  Encroachments  on  the  Hours  of  that  holy  Day  (a  too  comnv  n 

H  h  2  Praclice 


234.  Of  Predestination  mid  Election. 

Practice  ainongn:  even  Profcfiors  of  Chriftianity)  by  indulging  any  unneCeiTary 
Thoughts  or  Dircourfes  about  worldly  Things  :  But  confcientioufly  give  God 
his  clue^  who  out  oi feveji  hath  referved  that  owf  Day  for  himfelf  andService,  com- 
manding our  religions  Obfervation  of  it  ;  that  in  a  more  particular  JManner  we 
ferve  the  Lord  on  the  Lord's-Day  ;  "whlzh  is  no  fmall  ox  ordinary  Branch  oi  that 
Holinefs  to  which  we  are  cbofen.  Let  our  Converfation  be  much  in  Heaven  ; 
and  on  Earth  heavenly,  as  becomes  the  Gofpel  of  Chrifl,  flriving  together  for 
the  Faith  of  it.  Let  us  confcientioufly  fulfill  all  our  relative  Duties  whether  as 
Members  of  the  ecckfia flick ^  civil,  qx  political  Body  ;  or  thofe  Duties,  that  apper- 
tain to  domefiicAffairs,  according  to  our  feveral  Places  or  Standings  there  ;  whe- 
ther as  Huftand  or  Wife,  Parent  or  Child,  Brother  or  Sifter,  Matter  or  Servant  ; 
let  us  honour  all  Men,  love  the  Brotherhood,  fear  God  and  honour  the  King,  let 
us  ever  do  juftly,  loveMercy,  and  walk  humbly  with  our  God.  Yea  as  becomes 
ihe  Elect  of  God,  Holy  and  Beloved,  to  put  on  Bowels  of  Compaflion,  Kind- 
iicfs,  HunTblenefs  of  Mind,  Meeknefs,  Long-fuffering.  And  ever  let  the  Peace 
of  God  rule  in  our  Hearts.  Whatfoever  comes  to  our  Hands  from  God's,  let  us 
do  it  with  all  ourMight,not  being  fiothful  in  Burmefs,but  fervent  inSpirit,  ferving 
the  Lord,  rejoicing  in  Hope,  patient  in  Tribulation,  continuing  inftant  in  Prayer. 
Let  us  be  fruitful  in  every  good  Work,  increaiingin  the  Knowledge  of  God  : 
Let  it  be  our  Ambition  to  grow  in  Grace,  and  in  the  Knowledge  of  our  Lord 
•and  Saviour  Jefus  Chrift,  ufing  all  Diligence,  by  adding  one  divine  Virtue  to  a- 
norher,  in  making  our  Calling  and  Eleilion  fure  ;  that  fo  an  Entrance  maybe 
abundantly  adminiflered  unto  us  into  the  everlafling  Kingdom  of  our  Lord  and 
Saviour  Jefus  Chrifl.  Let  us  make  it  our  conflant  Study  to  live  down  thofe  un- 
Jufl  Objedlions  that  are  raifed  againft  this  holy  Do6lrine  of  God's  free  E!e£lion, 
this  being  the  moft  efFeftual  Way  to  ftop  the  Mouths  of  unreafonable  Obje6lors, 
who  difcharge  v.'hole  Vollies  of  Reproach  againft  it,  as  tho'  it  was  promotive  of 
Licentioufnefs,  Wickednefs,  Folly  and  Iniquity.  Whereas  the  DocStrine  in  its 
own  nature  'fhowever  it  may  have  been  abufed,  and  miftmproved  by  fome  fcan- 
tlalous  Profefibrs  of  it)  is  fo  far  from  weakening  our  Obligations  to  Holinefs  ;  as 
that  they  are  thereby  greatly  flrengthened  and  confirmed,  by  confidering,  that 
thofe  whom  God  of  his  fovereign  Grace  and  Pleafure  chofe  and  ordained  untoLife 
cternLsl,he  alfo  defigned  fhould  be  holy.  Ac:ordingIy  (as  one  well  obferves)  "  It 
*'  is  Matter  of  Fa6t  that  the  Generality  of  fuch  as  have  embraced  the  Doftrine  of 
"  abfolute  and  free  ElecStion,  have  been  moft  exemplary  in  their  VValk  ;  being 
*'  fenfible  that  they  oughtto  comply  with  the  End  of  God,  as  well  asenjoythe 
**  Priviledges  he  has  laid  out  for  them.  Whereas  too  many  of  thofe  who  would  be 
'*  for  tying  God's  Choice  to  their  forefeen  Faith  and  good  Works,  as  Conditions 
*'  moving  him  thereunto,  take  Care  by  their  Want  of  Faith  and  Negle6t  of  good 
*'  Works, to  fhew  that  they  either  are  not  oftheNumber  ofGod'sEle6t,orhave[not 
"  as  yet  felt  the  bleiTedEfFeiSts  of  it.  A  frothy  Temper  of  Mind  withRefpeiSl  to 
*'  Things  facred,  with  an  unwary  Converfation,  have  too  commonly  been  the 
"  fcandalous  Badges  of  fuch  that  mufl  needs  have  it,  that  they  are  chofe  by  God 
*•'  for  their  forefeen  Faith  and  Holinefs  ;  and  have  been  the  moft  eager  to  prate 
**  againft  the  true  Scripture  Dodrine  of  abfolute  Election,  with  lying  and  mali- 

*'  cious 


Of  Predestination  and  Electiojt^  235 

<:'  clous  Words,  by  reprefenting  it  as  calculated  to  promote  Loofenefs  of  Life." 
However,  that  we  may  forever  put  to  Silence  fuchClamours  and  falfe  Charges, let 
us  finally  refolve  by  the  great  Elector's  Grace  and  Affiftance,  both  by  Do£trine 
andPra6tice,  earneftly  to  contend  for  this  Faith  once  delivered  to  the  Saints  :  en- 
couraged hereunto  from  the  Confideration,  that  however  feme  may  abufe  thefe 
holy  Doctrines  by  Word,  and  others  by  Pradlife,  whofe  Profeflion  like  Z-Z^jz/w^ 
Comets  and  wandering  Stars  do  at ,  length  evaporate  into  nothing,  yea  that  tho' 
fuch  ^re2Lt  feeming  PiUirs  as  Hjmefuus  and  Philetus  do  fall  ofF  from  the  vifible 
Building,  to  the  Overthrow  of  the  notional  Fzhh  of  fome  ;  -that  neverthelefs  the 
Foundation  of  God  ftands  fure,  having  this  Seal,  the  Lord  knoweth  them  that 
are  his.  That  therefore  it  highly  behoves  all  that  name  the  Name  of  Chrift  to 
depart  from  Iniquity,  therein  complying  with  the  great  End  of  their  being  chofen 
in  him  and  of  his  dying  for  them,  as  it  is  written.  Tit.  2.  i^-.  "  Who  gave 
himfelf  for  us,  that  he  might  redeem  us  from  all  Iniquity,  and  purify  tohimfelf 
a  peculiar  People,  zealous  of  good  Works." 

Which  now  brings  me  fby  divine  Affiftance)  to  confider  next  In  order,  that 
other  great  and  important  Branch  of  the  Chriftian  Faith,  viz.  ParticularRedemp- 
tion,  which  in  this  very  Text  is  fo  very  plainly  and  evidently  declared.  And  may 
my  moft  great,  gracious  and  good  Lord,  who  hath  hitherto  gracioufly  afforded 
his  affiftingHafid,  to  his  poor  weak  and  unworthyServant,  ftill  continue  to  mani- 
fefl:  that  his  Grace  is  fufKcient  for  him.  O  may  he  gracioufly  grant  his  Prefence, 
Grace,  Blejfmg,  and  Succefs  to  his  poor  Dufl,  and  then  take  to  himfelf  the  Glory, 
Who  hath  in  his  infinite  Wifdom  ic^w  meet  to  put  thefe  great  and  rich  Treafures 
into  Earthen  Veflels,  'that  the  Excellency  of  the  Power  may  appear  to  be  of  God 
and  not  of  Man.  Who  h'ath  chofen  the  foolifh  Things  qf  this  World  to  con- 
found the  wife  \  and  the  weak  Things  of  this  World  to  confound  the 
Things  that  are  mighty  :  Yea  the  ^^y>  and  ^///^//f^  Thiiigs  of  this  World  hath 
'God  chofen,  to  bring  to  nqught  Things  that  are  ;  that  no  Flefli  fliouid  glory  in  his 
•Prefence  according  as  it  is  written,  let  him  that  glorieth  glory  in  the  Lord. 

Ifhall  clofe  this  Head  of  Divinity  by  tranfcribing  two  or  three  divine  Hymns 
fiom  ihe  jujily  celebrated  Works  oi ihQ pious,  devout  and  ingenious  Dr. Watts. 

Hymn  117.  Book  I.  KleBion  fovereign  and  free. 
Rom.  IX.  21.  to  25. 

Ehold  the  Potter  and  the  Clay,  f  May  not  the  fovereign  Lord  on  high. 

He  forms  the  Veflels  as  he  plcafe  :  \  Difper.ce  his  Favours  as  he  will. 

Such  is  our  God,  and  fuch  are  we,  f  Choofe  fome  to  Life,  while  others  di^,' 

The  Subjefts  of  his  high  Decrees.  f  And  yet  be  juft  and  gracious  ftill. 

Doth  not  the  Workman  Power  extend         J  What  if  to  make  his  Terror  known. 


O'er  al!  the  Mafs  ;  which  Part  to  choofcj    J  He  lets  hij  Patience  long  endure. 

And  mould  it  for  a  nobler  Entl.  T    Snffsrinu  vile  Rchels  fn  on  nn 

irc? 

WhJf 


And  mould  it  for  a  nobler  End,  j^  Suffering  vile  Rebels  to  go  on. 

And  which  to  leave  for  viler  Ufe  ?  t  And  feal  their  own  Deftrui^lon  furc  ? 


236 


Of  Predestination  an^  Election. 


What  if  he  means  to  fliew  his  Grace, 
And  his  elefting  Love  fmp'oys, 
To  maik  out  ibmr  of  mortal  Race, 
And  form  them  fit  for  heavenly  Joys  ? 

Shall  Man  reply  agalnft  the  Lord, 
And  call  his  Maker's  Ways  unjuft, 
The  Thunder  of  whofe  dreadful  Word 
Can  crufh  a  Thoufand  Worlds  to  Duft, 


f  But  O  my  Soul  if  Truth  fo  bright, 
f  Should  dazle  and  conf  und  the  Sight, 
f  Ycc  ftill  his  written  Will  obey, 
f  And  wait  the  great  dccifive  Day. 

j^  Then  fhall  he  make  his  Juftice  known, 
J  And  the  whole  World  befuie  his  Throne, 
J  With  Joy  or  Terror  fliall  confef?, 
T  The  Glory  of  his  Righteoufnefs. 


Hymn  99.  Book  II.  7he  Book  of  God's  Decrees. 


LE  r  the  whole  Race  of  Creatures  lie 
abas'd  before  their  God  ; 
WhateVe  his  fovereign  Voice  has 
he  governs  with  a  Nod.      (form' 

Ten  Thoufand  Ages  e're  the  Sk'es 

were  into  VIotion  brought, 
All  the  long  Yea-s  and  Worlds  to  come 

flood  prefent  to  his  Thought. 

There's  not  a  Spirrow  or  a  Worm 

but's  found  in  his  Decrees  ; 
He  raifeth  Monarchs  to  their  Thrones 

and  finks  them  as  he  plcafe. 


t 
t 
t 

t 
t 
t 
t 
t 
t 
+ 
t 
t 


If  Light  attend  the  Courfc  I  run 
'tis  he  provides  thofe  Rays  ; 

And  'tis  his  Hand  that  hides  my  Sun 
if  Darknefs  cloud  my  Days. 

Yet  I  would  not  be  much  concern'd, 

nor  vainly  long  to  fee, 
The  Volume  of  his  deep  Decrees, 

What  Months  are  writ  for  me. 

When  he  reveals  the  Book  of  Life, 

O  may  I  read  my  Name, 
Amongft  the  Chofen  '..f  his  Lov<?, 

The  Followers  of  the  Lamb. 


To  thefe  I  would  add,    Hymn  54.  Book  L 
EleBmg  Grace  or  Saints  beloved  in  Chriji^  Eph.  i.  4* 


ESUS  we  blefs  thy  Father's  Name  ;  \ 
Thy  God  and  our's  are  both  the  fame.f 
What  heav'nlyB'effings  from  his  fhronef 
Flow  down  to  Sinners  thro'  his  Son.    f 

Chria  be  my  firft  Ek£t  he  faid,  j 

Then  chofe  our  Souls  in  Chrift  our  Head,  T 
Before  he  gave  the  Mountain.  Birth,  j^ 

Or  laid  Foundadons  for  the  Earth.  J 

t 
Thus  did  eternal  Love  begin  -j- 

To  raife  us  up  fro.Ti  Death  and  Sin  j  -j- 


Our  CVara£lers  were  then  decreed, 
B^amekfs  in  Love  a  holy  Seed. 

Predeftinated   to   be  Sons, 

Born  by  Degrees  but  chofe  at  once; 

A  new    regenerated  Race, 

To  praifc  the  Glory  of  his  Grace. 

With  Chrift  our  Lord  we  (hare  our  Part 
In  the  AfFeftions  of  his  Heart  ; 
Nor  fhall  our  Sculs  be  thence  rcmov'd, 
'  Till  he  forgets  his  firft  Bclov'd. 


€*€*M*€^##^-^#€^€^€>^###*^i^M*##€*€<>#€**^#€*€*#^C*# 


gi 


(   237  ) 


Of  particular  Redemption, 


CHAP.    I. 

AVING  largely  treated,  on  the  great  Do£ln'ne  o^  per  final,  free,  and 
abfiluie  Election  in  the  former  Part  of  this  Treatife,  and  proved  it  to 
be  an  holy  Scripture  Doflrine  ;  my  next  Bufinefs  will  be /^^wr^  to 
prove  the  Dodtrine  oi peculiar  Redemption,  or  that  Jefus  Chrift  died 
only  for  a  peculiar  People,  eleded  thro'  Sanctification  of  the  Spirit,  and  Belief  of 
the  Truth.  In  dire£l  Oppofition  to  the  ^r/?i//7w«  Doctrine  of  a«/wry^/ Redemp- 
tion, or  that  Jefus  Chrift  died  for  all,  and  every  Individual  of  fallen  Mankind 
without  Exception.  They  fay  that  Chrift  died  ioxuniverfal  all :  VVe  fay  that  he 
died  for  the  Salvation  oi fime  only^  even  the  Eledl,  or  that  Remnant  which  is  ac- 
cording to  the  Eledion  of  Grace,  God's  Referve,  Rom.  ii.  i.  to  7.  Thefe 
whom  he  hath  referved  unto  himfelf,  from  the  common  Apoftacy  or  Defe«Slion, 
as  you  may  there  find  declared  :  For  the  Do6lrine  oi  per  final  EleSfion,  and  that 
of  peculiar  Redemption  are  fo  orderly  znd  infiperabJy  connQ&:ed,  that  they  ftand  or 
fall  together.  But  that  the  Former  is  true,  I  have,  I  truft  fufHciently  proved  in 
the  former  Pages  by  the  plaineft  Evidence  of  holy  Scripture,  found  Reafining 
therefrom,  and  Fa<5li 

l>lo-w  \i  t\\e  DoStine.  of  particular  EleSlionhe  true,  as  1  have  thus  proved  it  to 
be,  then  it  naturally  and  undeniably  follows,  that  the  Do£lrine  of  univerfal  Re- 
demption \sfalfi.  To  allow  of  particular  EleHion,  as  fome  do,  and  at  the  fame 
Time  to  plead  up  for  univerfal  Redetnption,  is  a  inanifefl  Inconfiftency  and  Contra- 
diclion.  This  is  to  make  the  Superftrudure  fo  as  to  overlay  the  Foundation, 
which  is  abfurd.  It  Tnanifejlly  contradias  the  Scripture  Harmony,  in  the  Accounts 
it  gives  thereof^ 

It  is  undeniably  evident,  that  the  divine  Oracles,  do  in  theplaine/}  Mannei* 
conned  the  Father's  EleHion,  and  the  Son's  Redemption  together*  Rom.  8.33.&C. 
*'  Who  fhall  lay  any  Thing  to  the  Charge  of  God's  Eled  ?  It  is  God  that 
juftifieth,  who  fhall  condemn  ?  It  is  Chrift  that  died,  yea  rather  that  is  rifen  a- 
gain,  and  makes  continual  Interceflion."  But  for  whom  ?  Why  for  thefe  Ele^, 
who  in  the  following  Verfes  are  faid  to  be  more  than  Conquerors  thro'  Chrift  that 
loved  them,  and  from  whofe  Love  nothing,  either  prefent  or  to  come,  Ihall  be 

able 


2  3 8  of  particular    REDEMPTION 

able  to  feparate  ;.  and  who,  in  the  antecedent  Verfes,"are  faid  to  be  predeftinated 
to  a  Conformity  to  Chrift  as  their  elder  Brother,  the  firft  born  among  many 
Brethren,  and  who  were  predeftinated  to  be  called,  juftified  and  glorified.  Oil 
whofe  Side  God  ftands,  fo  that  nothing. can  prevail  againft  them  ;  for  all  whom, 
and  for  whofe  Sakes,  God  fpared  not  his  own  Son,  but  freely  gave  him  up,  and 
■with  whom  he  will  freely  give  them  all  Things  ;  to  zuit,  all  Things  needful  to 
juftify,  fandtify  and  glorify  them  ;  making  all  Things,  evenAfflidtions,  work  to- 
gether for  the  effeiling  this  ihe'ir  fpiritualznd  eternal  Good.  To  whcnn,  being 
in  Chrifl:  and  (lindified, there  is  no  Condemnation,  as  in  Verfe  ift.  of  thatChapter, 
which  begins  with  a  Declaration  of  hj  Condemnation  to  them,  and  E-nds  with  no 
Separation  o/'them,  from  the  Love  of  God  in  Chrift  Jefus  our  Lord.  All  which; 
cannot  agree  to  all  Men,  but  only  unto  God's  Ekoi,  there  by  Name  fpecified. 
It  is  for  ihefe  expreJJy  nominated  that  Chrijl  died,  Szc.  who,  confequent  hereupon, 
ure  made  Cif?«<2/ Par/^ifrj  of  the  Benefits,  the yfliz/w^  Benefits  of  his  Death,  Re- 
furredtion,  and  continual  Interceflion.  Thefe,  and  on/y  thefe,  did  the  Father 
choofe  in  Chrift  before  all  Worlds,  ibe/e  only  the  Son  redeems,  and  tbefe  only  the 
Holy  Ghoft  ft.nitifies,  thereby  making  them  meet  for  the  heavenly  Inheritance, 
Col.  I.  12,  13,  14.  2  The/.  2.  13,  14.  I  The/.  5.  9,  10.  See  alfo  Eph.  i.. 
3.  to  15.  And  you  fhall  find  that  thofe,  who  are  faid  to  have  RedenwtK)n  thro' 
Chrift's  Blood,  are  the  very  fame  and  none  other,  that  God  the  Father  in  Chrift, 
before  the  Foundation  of  the  World,  to  become  holy  and  without  Blame  before 
him  in  Love  ;  whom  he  predeftinated  to  become  his  adopted  Children  by  Chriflr 
unto  himfelf,  according  to  the  good  Pleafure  of  his  Will,  to  the  Praife  of  his- 
glorious  Grace,  and  whom  thro'  Chrift  the  Beloved,  do  find  Acceptance  ;  to 
whom  he  makes  known  the  Myftery  of  his  Will  according  to  his  good  Pleafure, 
and  who  have  in  and  thro'  Chrift  that  died  for  them  obtained  aninheritance, being' 
predeftinated  thereunto  according  to  theCounfel  and  good  Pleafure  of  God's  Will 
and  who  fliou'd  be  to  the  Praife  of  his  Glory,  and  who  by  the  Spirit  are  fealed  to 
the  Day  of  Redemption,  Chap.  4.  30.  And  who  are  therefore  exprefly  called  3 
peculiar  People  for  whom  Chrift  as  their  God  and  Saviour,  and  ever  blefled  Hope 
gave  himfelf  to  redeem, from  all  Iniquity  and  purify  unto  him/elf  tohecome  zealous 
of  good  Works  ;  and  unto  whom  he  will  at  his  fecond  Coming  glorioufly  appear 
without  Sin  unto  Salvation,  having  once  offered  himfelf  to  bear  their  Sins,  Tit. 
2,.  13,  14.  Hcl^.  9.  28.  Hence  for  any  to  affirm,  that  Chrift  gave  himfelf  to  bear 
the  Sins,  and  by  the  Sacrifice  of  himfelf,  to  redeem  a  univerfal  People  from  all> 
Iniquity  and  purify  them  to  himfelf,  many  of  whom  remain.,  yea  wallow  and  tum- 
ble in  Inquity  to  the  End  of  their  Davs,  remaining  unpurified,  zealous  oi  wicked- 
Works  inftead  of  good  ones,  as  Fact  declares  to  be  their  Cafe,  is  nothing  better 
ihan  to  confound  the  plaineft  Meaning  of  Words,  even  thofe  which  are  of.fo 
wide  and  different  a  Meaning  z%  peculiar  and  imiverfal.  'Tis  to  argue  againft: 
Fads  and-  good  Senfe,and  withal  rendersChrift'sDefign  in  giving  \\\m.{c\i  fru/lrate 
and  vain  as  to  many,  and  at  a  blind  Adventure  for  all,  contrary  'to  that  manifold 
IVifdom  and  Prudence,  wherein  God  is  faid  to  abound  toward  his  People  in  the 
Matters  of  Ele^ion^  Redmption  and  Salvation.  Eph,  i.  9.  Chap.  3.  8,9,10,11. 

Again, 


Of  particular  RED  E  MP  T  J  0  N.  259 

Ajrain,  how  obfervable  Is  it,  that  as  the  Redeemed  are  called  a  peculiar  Peo- 
'pic;  (o  they  zre  abundantly  <ii/iing:/ijhed  \n  ths  divine  Oracles  from  others,  bv 
jnanifold  difcri?mnatingChzrAi\exs,  fuch  as  Gcd's  EhSl^  theChurch  v.'hich  isChrift's 
Body  and  Fulnefs,  the  Members  of  his  Body,  of  his  Flefi-),and  of  his  BoneSjWhon] 
he  will  nourifh  and  cherifh,  purify  unto  himielf,  and  at  laft  prefent  to  liimfelf 
fpotlefs  and  glorious.  Eph.  i.  23.  Chap.  5.  24.  to  the  End.  Chrift'sSheep,  for 
whom  he  laid  down  his  Life  ;  whom  he  knows,  who  know  him,  hear  his  Voice, 
2nd  unto  whom  he  gives  eternal  Life.  Job.  10.  His  Brethren^  his  People j, 
whom  he  will  fave  from  their  Sins.  Math.  r.  21.  The  fanciified,  and  one  wifli 
the  Sandlifier,  God's  Children,  HeirsofGod,  joint  Heirs  with  Chrift  ;  Heirs  of 
Promife  and  Salvation.  Rom.  8.  14.  to  18.  Heb.  i.  14.  Chap^  2.  V^crfc  9.  toi 
the  End.  Where  it  is  obfervable,  that  thofe  for  whom  Chrift  tafled  Death,  are  { 
called  many  Sons,  whom  he  as  the  Captain  of  their  Salvation,  being  made  perfect 
thro'  SufFerings,  will  bring  to  Glory  :  So  that  the  Words  every  Man,  for  whom 
he  is  faid  to  tauc  Death,  in  Fer.  9.  cannor  intend  every  individualMan  of  j^da?n':i 
fallen  Race,  but  mud  be  rrfiri^ed  to  every  of  thofe  Sons,  Children,  Brethren  and 
Sanclified,  and  the  Church  as  mentioned  in  the  following  Verfes  ;  which  Cha- 
raclers  cannot  agree  t)  every  Individual  of  Mankind  ;  it  cannot  be  faid  of  all 
thcfe,  that  they  as  fo  man;-  Sons,  fnall  be  brought  to  Glory  thro'  Chrift  as  the 
Captain  of  their  Salvation,  being  made  perfedl  thro'SufFerings,or  taftingof  Death 
unto  that  End.  Mor-.-ovci-,  as  the  Lord's  Redeemed  are  thus  particularly  difcti- 
vnnated?iWi\  diftingtiijhed^  as  Vefiels  of  Honour  afore  prepared  unto  Glor)',  unto 
whom  he  w  ill  make  know!-!  \\-\e-Iiiches  tfjereof,  from  the  remainingPart  of  the  fame 
fallen  Lump  of  Mankind,  whom  the  fovereign  Potter  doth  not  will  thus  to  form. 
Pom.  9.  So  they  are  cxnefly  faid  to  be  redeemed  unto  God  by  Chrifl's  Blood, 
cut  of  (mark)  not  in  Conji'i^dtion  with,  but  cut  of  t\e\\  Kindred  nndTongue,  and 
■'People  and  Nation,  whv  ri-;  he  h.ath  made  unto  God  Kings  and  Pricfls,  Rev.  c. 
9,  10.  Redeemed  frr//::  r.mongj}  Men,  being  the  firft  Fruits  unto  God  and  the 
I.amb,  whom  they  do  follow  whereffcvcr  he  goeth,  in  whofe  Mouth  fliall  be 
found  no  Guile,  being  without  Fault  bcforeGod.  As  will  appear  at  the  laftDav, 
wlien  Chrift,  who  loved  and  gave  himfelf  for  them,  fhall  prefent  them  to  himfelf, 
even  without  Blemifti,  Spot  or  Wrinkle,  or  anv  fuch  Thing  ;  anfwerable  to  the 
{zrcat  End  of  their  Elcilion  in  Chrift  before  all  Worlds,  that  thev  fhou'd  become 
holy,  and  at  laft  perfec^^Iy  holy,  fa  as  to  be  without  Blame  before  him  in  Love. 
Being  array'd  with  the  P.oyal  Robe  of  Chrift's  Righteoufnefs,  the  Garment  of 
Needle-Work  and  v.'rought  Gold,  and  made  all  glorious  within  by  the  fan<Slifvijtg 
Work  of  ills  Holy  Spirit.  'Wlio  being  able,  certainly  will,  keep  them  from  final 
falling,  and  prefent  them  faultlefs  before  the  Prefence  of  hisGlory  with  cxceedins; 
Joy.  When  they  will  triiMi.jjhantly  fing  that  blefied  Song  begun  on  Earth,  to 
the  only  wifcGod  ourSavionr  beGlory,Majtfty,Dv>minion.  andPower,  both  now 
and  ever  dmen.  Yea  to  him  \vh^h^.\\\ove6  zn<\  ivafhed  us fromo\\x'$>]m  \\\  hh 
oivn  Blood,  and  made  usKings  and  Priefts  to  God  and  hisFather,  to  him  be  Glorv 
and  Dominion  forever  and  ever,  Amen.  And  they,  {tc-wit,  the  glorified  Saints 
as  Si.John  rcprefcnts  them  to  be)  fung  a  newSong,  faying,  "Thou  art  worthy  to 
open  the  Book  and  to  loofc  the  Seals  ihereofj   for   thou  haft  redeemed    os.onm 

J^^  c^-So     c^<,u   js-^r^-' ^A^   &0D  1 5  Se^^^^^  ^'^'^  ' 


±40  t>f  pmictiJar   REDEMPTION'. 

God  by  thy  Blood,  out  of  every  Kindred  and  Tongue,  an  d  People  and  Nation^" 
and  made  us  Kings  and  Priefts.  Which  new  Song  no  Man  can  learn,  but  the 
Hundred  and  forty  and  four  Thoufand  (that  is  a  feledl  Number)  which  were  re- 
deemed from  the  Earth,  and  from  amongft  Men.  Rev.  14.  3,4,5.  Now  thofe 
xcdtemtd  from  amongji  Men,  anuft  according  to  all  due  Propriety  of  Speech,  ex^ 
cept  and  exclude  thofe  from  amongft  whom  they  were  redeemed.  And  as  they  are 
faid  to  be  reedeemed  o«/o/"every People,  Tongue  &Nation  j  fo  evident  it  is,  that 
the  Bulk  of  thofe  People  and  Nations,  out  of  which  they  are  faid  to  be  redeem- 
ed, are  excluded  from  having  a  Share  in  that  Redemption.  It  cannot  be  faid  of 
~lhife2i%  it  Is  of  the  other s^^x\\7it  they  were  redeemed  untoGod  by  hisBlood,and  made 
unto  God  Kings  and  Priefts.  Thofe  whom  Chrifl  loved  fo  as  to  fhed  his  Blood 
for  them,  are  alfo  wafhed  in  his  Blood  as  the  EfFecls  of  the  fame  Love,  as  well  as 
made  Kings  and  Priefts  to  God,  hh  and  their  Father,  vi^hich  cannot  be  faid  of  all 
Men  without  Exception.  It  is  his  Church  or  Ele<5l,  which  is  his  Body  and  P'ul- 
nefs,  that  he  purchafed  with,  and  that  he  waflieth  In  his  own  Blood  from  theirSins, 
"Whom  he  loved  and  gave  himfelf  for  unto  thofe  Ends.  ACis  20.  28.  Col.  i,  21, 
24.  Eph.  5.  24,  &c.  Rev.  I.  5,  6.  Thefe  only  doth  Chrift  love  with  a  pecu- 
liar redeemingLove.  *'  Hufbands  love  your  Wives,  even  asChrift  hath  loved  the 
C!hurch,&  gave  himfelf  for  //,that  he  might  fandtifyand  cleanfe  it  by  the  wafhing 
of  Water  by  the  Word,  and  that  he  might  prefent  it  to  himfelf  a  gloriousChurch, 
not  having  Spot  or  Wrinkle  or  any  fuch  Thing,  but  that  it  fliould  be  holy  and 
without  Blemifh.  No  Man  yet  ever  hated  his  own  Flefh,  but  nourifheth  and 
cherifheth  it  even  as  theLord  theChurch  ;  and  therefore  none  of  them  fhall  perifli 
.%vho  are  his  Body,  the  Members  thereof,  of  his  Flefh  and  of  his  Bones. 

From  all  which  we  may  obferve,  (i)  The  Nearnejs  and  Peculiarity  of  the  Re- 
lation there  is  between  Chrifl  and  his  Church,  their  Jirm  Union  ihadowed 
forth  by  the  Marriage  between  a  Man  and  his  Wife,  who  of  twain  do  in  a  w;y?/- 
~f^/ Senfe  become  o«^  Flefh.  This  is  a  great  Myflery,  fays  the  Apoftle^  but  I 
ipeak  of  Chrift  and  his  Church,who  elfewhere  is  called  the  Lamb' sIVife.  Whom 
■at  the  laft  Day  he  will  receive  into  his  Marriage-Chamber  above,  purified  and 
made  moft  richly  adorned,  attended  with  a  glorious  Train  of  Heaven's  Nobility, 
heavenly  ■State  andGrandure,  fhouting  forth  loud  founding  Hallelujahs,  andfweet 
Anthems  of  Praife.  Rev.  19.  1,  to  10.  compared  with  Pfal  \^.  Zech.  4.  7. 
(2)  The  Love  of  Chrift  the  Lamb  to  his  Wife,  is  mentioned,  as  an  Exemplar  of 
that  Love  which  Hufbands  ought  to  fliew  to  their  Wives,  as  the  Church's,  Reve- 
rence,Obedience  andfSubmiflion  to  Chrift  her  Lord  and  Hufband  is  mentioned, 
as  the. Eexmplar  of  the  Wife's  Duty  to  her  Huftjand,  confequent  upon  and  as  the 
2i!ffe6ts  of  their  MarriageUnion.  *'  Wives  fubmit  yourfelves  unto , your  ownHuf- 
band,  as  unto  the  Lord.  For  the  Hufband  is  the  Head  of  the  Wife^ven  as  Chrift 
is  Head  of  the  Church  or  Spoufe,  and  he  is  the  Saviour  of  the  Body  ;  (but  not  a 
a  Saviour  thereof  hy  zmeer  empty  Title ^  or  a  Saviour  without  Salvation  obferve,) 
therefore  as  the  Church  is  fubje6t  to  Chrift,  (yielding  to  him  z  loving^  ready  znd 
jtdniverfal  Obedience)  fo  letWives  be  to  their  ownHufbands  in  every  Thing.  Let 
£v.ery  Man  foloveliis  Wife  even  as  himfelf /for  foloveth  Chrift  hisChufch,whom 

he 


Of  particular  R  E  B  E  M  P  T  TO  N".  241 

fie  nouriflieth  and  cherifheth  unto  Life  everlafting)  and  the  Wife  (qc  thatfiie  Re- 
verence her  Huiband."     (3)  Obferve,  as  Chrift's  Love  tohisChurch  orSpoiife, 
U  mentioned  as  an  Exemplar  of  that  Love  Hufbands  ought  tofhev/  to  their  Wives ; 
fo  it  confifteth  in  the  Peculiarity^  the  Strength  and   Tenckrncfs  thereof,  all   which 
makes  againft  the  Dodtrine  of  univerfal  Redemption.     For  if  Hufbands  mud  love 
their   Wives,   even  as  Chrift  loved  his  Church  by  Virtue  of  a  Marriage  Union, 
then  by  the  Church  cannot  be  meant  all  JVlen  but  a  peculiar  People,  feeing  not  all^ 
hut  fame  Perfons  only(z5  Scripture  and  Fa6^  do  drr.lare)  are  betrothed  untoChrifl,- 
and  that  too  forever,  in  Faithfulnefs,  in  Righteoufnefs,  and  in  Judgment,  and  in. 
loving  Kindnefs  and  in  Mercies.     Hofea  1.  19,  20.     The  Lamb's  Wife,  whoni 
he  will  nourifh,  purify,  riclily  array,   and  receive  triumphantly  into  the  iieavenly 
Manfions,  cannot  fignify  all  Men,     Chrifl's  Spoufe  can  no  more  intend  all  Men y 
than  a  Man's    Wife  can  intend  all  Women  ;   for  if  he  muft  Love  his  Wife  with  a 
peculiar^  as  well  as  with  z/?rong  and  tender  Affediion,  then  Chrifl,  who.m  iie  is  bid 
to  imitate,  doth  love  his  Church  or  Spoufe  with  2  peculiar  Love  alfo.     For  note. 
That  as  Chrift's  conjugal  AfFedlion   to  his  Church,  becomes  an  Exemplar  to 
Flufbands  in  the  Exercife  of  their  Love  to  their  Wives  ;     fu  the  Marriage  Union 
of  thefe  the  Apoftle  mentions  as  a  Shadow  of  the  myfticalMarriage  between  Chrift 
and  his  Church  ;   fo  that  my  Argument  from  the  Hujband'i  Peculiarity  of  Love  tc^ 
his  Wife,  in  Diftindlion  from  all  other  Women,  in  order  to  prove  the  Peculiariif 
oi  Chriji's  redeeming  Love  to  his  Spoufe,  inDiftindtion  from  the  reftof  A-lankind,. 
is  natural,  ju/i  znd  Jlrong.      His  (that  is  Chrift's)  People  whom  he  is  faid  to  fave 
from  their  Sins^  can't  intend  ^/Z  People,  even  thofe  that  are  not  thusfaved.    Math. 
1.7.1.     When  God  the  Father  faith,  for  the  Tranfgreflion  of ;;;)' People  was  he 
ftriclcen,  it  can't  intend  all  that  are  his  hyCreatim  ;   but  only  thofe  that  are  his  bv 
Elision.     The  Foundation  of  God  ftands  fare,  having  this  Seal,  the  Lord  know- 
eth  them  that  are  /;/i,   who  are  diftinguifned  from  thofe  Apoftates,   HymeneusavA 
Philetus,  with  others  who  alfo  were  his  by  Creation.     The  Deceiver  and  the  De- 
ceived are  ^/V  ;   hut  not  by  Elet^ ion.     Chrift  bare  the  Sins  of,  and  was  ftriped  for 
no  more,,  than  are  by  his  Stripes  healed  ;   and  whom  Chrift  fliall  fee  as  hisSeed,  as 
the  Travail  of  his  Soul  with  Satisfaction,  and  for  whom  he  makes  IntercefTion. 
I/ai.  53-      I   Pet.  2.  24.    and  who  in  Chap.  i.  1,2.    are  called  the  Eled,  whom 
he  fprinkles  with  his  Blood  for  Healing  and  Purification. 

Again,  when  it  Is  faid,  "  Behold  the  Lamb  of  God  which  tak^s  away  the  Sin; 
of  the  World,"  it  can't,  in  any  good  Reafon,  mean  any  more  than  thofe  whofe 
Sins  he  actually  and  effeSiually  takes  away  ;  which  can't  be  faid  of  the  whole  hu- 
man Race  ;  but  oi  z  peculiar  People,  chofen  out  of  the  World  in  Chrift,  before 
the  Foundation  of  the  World,  to  be  redeemed  and  faved.'.  Whofe  Sins  in  Regard 
of  their  Guilt,,  are  talcen  away  by  the  meritorious^  and  in  Regard  of  their  F^fth.,hy 
the  efficacious  cleanfing  Vertue  of  the  Blood  of  the  Lamb  that  was  flain,  and  who 
do  accordingly  fing  the  Song  of /)ff«A-V?r  Redemption.-  Rev.  i.  <5,  6.  Chap. 
5.9,10.    Chap.   14.1,106.-     The  Words  of  which  Teritj  I  have.- before  ar 


large  recited. 


ti^%^ 


242  Of  particular   REDEMPTION. 

As  we  are  In  cxprefs  Terms  tpld,thatChri{l  laid  down  hirXife^fo  in  tiie  famePlace, 
we  are  no  lefs  plainly  informed  for  whom^  and  for  what  Ends  he  did  this,  vix.  for 
his  Sheep,  or  EleSf,  amonglt  both  Jews  and  Gentiles  ;  the  latter  of  whom  are 
called  histSheep  before  their  effedUial  Calling,  which  is  an  Argument  that  Chrift's 
Sheep  and  his  Ele^  zx^  fynoniimus  Terms.  Other  Sheep  I  have  vvhicli  are  not  of 
this  Fold,  namely  of  the  Jewifli  Race,  and  them  alfo  I  mufl  bring,  and  they  fhali 
hear  my  Voice  ;  and  there  fhall  be  one  Fold  and  one  Shepherd.  Thefe  he  knows 
by  Name,  he  laid  down  his  Life  for  them  ;  there's  their  Redemption  :  and  call- 
eth  them  out  ;  viz.  Out  from  amongfl:  the  common  Herd  of  Mankind  j  there  is 
their  effcdual  Calling  :  They  hear  and  know  his  Voice  and  folio w-him,  vix.  As 
the  Effeits  of  their  Calling  and  Sandtification,  \vi  the  Paths  of  Purity  and  Peace. 
They  were  indeed  dead  as  well  as  others  once,  both  in  the  Eye  of  the  Law  as 
guilty  Creatures  being  under  a  State  of  Condemnation,  and  dead  in  Sins  and  Tref- 
pafies,  void  of  a  vital  Principle  of  Grace  ;  fo  that  they  were  both  unentitled  to, . 
and  limn eet  for  a  Life  of  Glory.  But  Chrift  their  great  Shepherd,  came  and  laid 
down  his  Life  for  them,  in  order  to  free  them  from  Death,  and  make  them  Pof- 
feiTorsof  t\-\:.e  fpi  ritual  Life,  a  Life  of  fiijl  if  cation,  a  Life  of  Sanoiification,  and 
a  Life  of  Gloriiication  ;  anfvverable  to  that  emphatical  Expreilion  of  their  great 
Shepherd,  I  am  come  that  they  might  have  Life,  and  that  they. might  have  it 
insre  abundantly.  Thus  our  Lord  diflinguiflicth  them  from  the  cavilling,  unbe- 
h'eving  Jews,  who  were  not  his  Sheep  or  Ele61,  who  did  not  hearken  to  his 
Voice  and  follow  hirn,  but  rather  rejedl:  him.  Hence  fays  the  great  Shepherd 
unto  them,  Ye  believe  not  in  me  becaufe  ye  are  not  of  mySheep.  My  Sheep,  or 
.I'Jecl,  do  hear  my  Voice,  and  I  know  them  and  they  follow  me,  and  1  give  unto 
them  eternal  Life,  and  thry  fhall  never  perifli,  &c.  John  lo.  Whence 
it  manifeflly  appears,  that  Chrift,  the  great  Shepherd  of  the  Sheep,  did  not  lay 
down  his  Life,  or  fhed  his  moft  precious  Blood,  even  the  Blood  of  the  cverlafting 
Covenant,  for  «// Men  v/ithout  Exception,  but  for  a /)^T.v//V/r  People  to  whom 
alone  the  above  Account  of  Things  do  agree,  as  is  manif'cfl:  both  from  Scripture 
and  Fa£f  in  their  united  P2vidence.  I'he  Power  and  Force  of  which  Argument, 
zxQ  fo  fenftbly  dijcerned  ?iV\d  felt  by  the'Univerfalifts,  as  that  their  great  Champion 
Dr.  Whitby  himfelf,  is  put  to  his  laj},  and  indeed  xnoQ:  7niferable  Shift,  in  order  to 
v/ithftand  them.  Like  a  drowning  Man,  he  is  glad  to  lay  hold  of  any  Twigg,  a 
{lender  one  rather  than  none,  altho'  at  the  fame/Time  it  is  not  able  to  bear  his 
Weight.  Who,  toamufe  his  tw(7i  Rcader^'^i^fcthis  wra;;, /;7y7//;^and  quibling 
Obje^ion,  viz.  That,  tho'  Chrift  is  faid  to  lay  down  his  Life  lor  his  She,p,  his 
Church,  \\\s  People  and  the  like,  yet  it  is  no  where  laid,  that  he  died  for  thefe 
and  thefe  "  only-"  An  Objedion  that  carries  with  it  its  ciun  Confutaiion,  as 
contrary  even  to  all  common  Ufe  and  Acceptation  of  Expreffions  amongft  Men, 
in  all^tiheir  Affairs  whether  civil,  or  religious.  If  the  Doctors  Method  of  Argu- 
ment here  were  admited  into  Courts  of  Judicature,  the  Gentlemen  of  the  Law 
might  make  ftrange  Work  with  all  Deeds,  both  of  Sale  and  of  Gift,  and  with 
Men's  lafl:  Wills  and  Teftaments  too.  Then  alfo,  a  new  and  unheard  ofMc\.]sdd 
muft  be  ufed,  in  drawing  all  fuch  Writings,  viz.  I  fell,  I  give,  or  I  bcqiieath,{uch 

and  fuch  Things,  to  fuch  and  fuch  Perfjpns  hy  Name  and  unto  them  *'  only,''" 


Of  pmicular   R  E  DEM  P  T  I  0  N.  243 

IgiI  forthe  Want  of  this  w2/^Z)/_y  Word,  a  Man's  peculiar  Right  and  Title  to 
Lands  and  Legacies,  fhould  become  common  to  all  other  Aden.  And  I  am  very  ape 
to  believe,  that  however /(?7r,6/j;  the  Doctor's  Adherents  may  think,  of  this  his 
Method  of  Ar2;ument  inMatters  of  Divinity  ;^they  would  tiiink  as  diminutively  of 
it  in  Matters  civil:  efpecially  in  Cafe  of  a  huge  golden  Legacy ,  bequeathed  to  theni 
hy -J.  luealthy  gooclYxiQud. 

A.nd  now  as  to  the  Cafe  of  Divinity  before  us,  why  fhould  theDo£lor'sMethod 
of  Argument  be  thought  better ;of?  Is  it  reafonahle  to  deitroy  all  ^oi?^  and  common 
Uiage  of  Terms  and  Phrafes,  meerly  to  grant  him  his  Argument  ?  I  trow  nor. 
What  tho'  tiie  rejlriulive  Term  (only)  is  not  in  fo  many  Letters  exprcfs'd,  yet 
how  evident  is  it,  that  it  is  naturally  and  necejjcirily  imply' d  ?  If  othervvife,  what 
need  thofe  mcjnifold  difcriminating  Charadters  and  Terms  of  Peculiarity  that  are 
made  Ufe  of  in  Scripture,  \yhcn  it  particularly  /peaks  oi  Chri/i^s  Death^  and  Re- 
demption, together  with  the  great  Ends  thereof  ?  Moreover,  I  might  as  well 
argue  that  becaufe  it  is  faid,  that  there  is  one  God,  and  one  Mediator  betv/een 
Caod  and  Man  the  Man  Chriil:  Jefus,  that  there  are  tncre  Gods  than  cw,  and  more 
Mediators  between  God  and  Man  tlian  one  ;  becaufe  it  is  not  cxprejiy  faid,  that 
there  is  but  one  God  (only)  and  one  Mediator  foNLY.)  And  1  prefume,that 
as  much  as  our  Opponent  value  the  Doctor's  Method  of  arguing,  from  the  Term 
(only)  in  Regard  of  ChriH  Death,  they  wont  be  willing  to  admit  of  it  here,  un- 
lefs  thev  have  a  Mind  to  turn  ehhtvPolytheijls  or  Papi/h.  Now  if  it  be  counted 
an  inval'd  Method  (.f  reafoiiing  in  the  laji  Cafe  ;  upon  the  very  fa?ncGxoundiS  it  is 
no  Icfs  invalid  in  .he  former.  Vor  if  we  allow  it  to  be  valid  in  the  former  Cafe, for 
the  fame  Rcafon  it  muft  be  allowed  to  bey"^  in  the /a//<?r.  So  that  in  il:iort  ia 
both  Cafes  it  doth  either  ibnd  or  fall  together. 

Again,  When  the  Scripture  faith,  Hufbands  love  your  Wives,  even  as  Chrift 
loved  the  Church,  and  gave  himfelf  for  it  ;  it  doth  not  follov/  ^^(I  prefumcj  that 
they  may  extend  their  peculiar,  conjugal  AfFedtion  to  all  other  Women  befides 
their  IFive^  becaufe  it  is  notin  exprefs  Terms  laid,  Hufbands  love  your  Wives, 
even  as  Chrift  loved  his  Church,  and  love  them  (only.) 

Whence,  I  fairly  conclude,  that  the  Term  (onlyj  not  being  exprefl,  when 
it  is  faid  Chrift  loved  his  Church,  and  gave  himfelf  for  it,  doth  iiot  give  the  leaji 
Grounds  to  conclude,  that  Chrift  loved  and  gave  himfelf  unto  Death  for  any  be- 
fides his  Church  j  concerning  which,  fuch  glorious  Things  are  faid,  as  the  EffeSls 
and  Ends  of  his  Death  for  the  fame,  as  cannot  be  applied  to  all  Men,  but  unto  a 
peculiar  People,  as  I  have  before  obferved.  Even  thofe  whofe  Names  were  writ- 
ten not  only  in  the  Father's  Book  of  Life,  the  Decree  of  Ele£iion  ;  but  alfo  in  the 
Larnh's  Book  of  Lite,  who  ejfei^is  their  Redemption  written  there,  as  others  zvere 
not,  from  the  Foundation  of  the  World  :  fee  Rom,  13.  « 8.  Chap.  17.  #8.  Chap. 
%p.  15.  compared  together.  To  all  which  I  might  add,  that  the  Tenor  of  the 
DoP.or's  Argument,  doth  naturally  tend  to  confound  Chrijlianifm ,  Judaifm, 
Poganifm^  and  Alahomatifm  together,  by  pulling  down  ihe  iV'Wf'J,  for  all  the  ^vild 

Eoc^sr 


244:  ^f  particular  REDEMPTION: 

Boars  of  the  ForeJ}^  Tygers  and  Wolves^  to  enter  into  Chrift's  Garden  th's: 
Ghurch,  iojhare  and  fare  alike  with  his  Sheep,  his  Lambs  and  his  Doves  ;  fo  that 
it  is  no  longer  a  Garden  enclojed  j  but  a  commm  Fields  for  the  whole  Herd  of- 
Idolaters  throughout  the  World  to  graze  in.  Thefe  it  feems,  muft  be  allowed  a 
common  Right  with  Chrift's  Sheep,  to  lie  down  in  the  great  Shepherds  green  and: 
pleafant  PaRures,  and  by  him  to  be  led  by  the  ftill  Waters,  as  common  Sharers  in^ 
his  Bl.)od,  the  Blood  of  the  everlajling  Covenant. 

And  now  from  all  that  has  been  faid,   I  hope,  I  may  upon  the  mojl  fxihjlantial' 
Grounds,  be  allowed  to  conclude,  that  the  Father's  Eied^ion,  the  Son's  Redemp- 
tion,  and   the  Holy  Ghoft's  efFedtual  Operations  in  Calling  and  Sandification, 
are  exa^ly  cormnenjurate  and  of  equal  Extent  to  the  Subjedls  thereof  ;   that  there  is. 
an  infeparable    Connection    between  Chrift's  Sufferings,  and  h\sfaving  Bemfits, 
viz.  Juftification,  Reconciliation,  Adoption,  Sandincation  and  Glorification  j., 
that  be  paid  dov/n  the  Price  of  his  moft  precious  Blood,   for  no  more  or  other  Per- 
fons,  than  to  whom  he  effeSfuaUy  applies  the  fame  by  his   Spirit  and  Interceflion-- 
for  their  aiiual  Redemption, which  cannot  include  lefs  than  their  cf?i/rt/ Salvation j 
together  with  all  thofe  Priviledges,  Providences^  Means  ^wd  Operations  that  come 
between  eternal  Election /)tf/?  ;  and  eternal  Glorification   to  come',  fo  that  the 
Golden  Chain  of  Salvation,   with  all  it's  Links,   in  their  proper  Connexion  and 
Order,  by  which  God's  Elcil  andRedeemed  do  climb  to  their  decreed  Felicity  ,io\.h , 
Tcmain  whole  and  entire,  appearing  with  a  marvellous  Beauty  and  Splendor.     As. 
the  Rivers  do  all  naturally,  gradually  znd  fivcetly,  glide  along  and  flow  from  the 
Sea,  their  proper  Head  and  Fountain  ;  or  as  the  Branches  and  full  ripe  Fruit,  do 
ill  a  proper  Order  and  Gradation  fpring  up  from  the  Root,  fo  all  theBleffings  of  Re-- 
demption  thro'  Chrift's  Blood,  do  flow  or  fpring  up  from  God's  free  eterncl  Elcc^ 
//^w  of  the  Redeemed /.-j  Chrift  their  glorious  Head  and    Redeemer.     Hence  'tis. 
obfervabie,that  when  theApoftle  is  about  particularly  to  fpecify  the  fever:  IBenefits- 
of  Redemption  and  Salvation,   he  doth  nift  fum  them  up  in  general,  as  all  fpring- 
in"-  up  from  EleSiion  as  their  natural  and  proper  Root  j  and  which  (as  a  Matter  of 
vaji  Importance,  God  honouring.,  and  Soul  triumphing  Confideration,)  he  ufliers  in: 
■With  a  rapturous  Doxology  oi Bleffingzwd  Praife,  to  theglorious  Father  of  Lights, . 
the  Giver  of  every  of  thofe  good  and  perfeiSl  Gifts,  faying,  *'  BlefTed  be  tiie  God 
and  Father  of  our  Lord  JefusChrift,  who  hath  blefled  us,  with  <7//fpiritual  Blefiings 
in  heavenly  Things  in  Chrift  ;  according  (mark  all  is  according)  as  he  hath  chofen 
'usj«him  before  theFoundation  oftheWorld."     And  then  as  thefe  are /'/'«;  chofen 
in  him,   it  is  fiiewn  that  they  come  to  have  Redemption  thro'  him,  according    to 
thcRiches  of  this  ele^ingGrace  ;  and  are  faid  in  him  to  have  obtained  aninheritance 
bein^  predeftinated  thereunto  according  to  the  Purpofe  of  him,  who  worketh  all 
Things  after  theCounfel  of  his  ownWill.      Eph.  i ,     So  that  it  is  an  eternal,  full, . 
and  complcat  Redemption   that  Chrift  hath  obtained  for  them.     To  which  the. 
Prophets,  as  well  as  the  Apoftles,  did  bear  Witnefs,  who  teftified  before-hand  the 
Sufferings  of  Chrift,and  theGlory  that  flwu'd  io\\ov^,x\2imdy  therefrom  h  thereupon 
in  a  proper,  infeparable  Conneaion  and  Order  unto  all  thofe  for  whom  he  fufFered,, 
being  kept  by  the  Pov/er  of  God  thio'  Faith  unto  Salvation-a  ready  to  be  revealed 

ia- 


Of  particular  R  E  D  E  M  P  T 1 0  IT,  245 

in  the  laft  Time,  i  Pet.  i.  3,  to  13.  Whence,  I  do  naturally  zn^  Jlrongly 
conclude^  that  Chrift's  Suiterings  andDeath  were  defigned  for  the  ele^i  only^  not  for 
all  Men.  It  muft  in  all  good  Reafon  be  allowed,  that  Juftification,  Reconcilia- 
tion, Adoption,  Sandlification  andGlorification,  are  all  ejfential  ??ixx.s  of  Redemp- 
tion ;  otherwife  it  will  follow,  that  thefe  are  fuperJJuous  in  all  that  are  adlualjy 
faved  which  is  ahfurd,  as  well  as  ccntradi^fory  to  Scripture  Account  of  Things,  re- 
lating to  that  grand  Affair,  Hence,  for  the  Confirmation  of  my  Argument,  I 
;fhall  briefly  particularize. 

Firft  then,  Jujlification  by  the  Blood  ofChrift,  is  a  Benefit  that  naturally  flow  i 
'from  i\\Q  Jhedding  of  it ;  by  which  the  Perfon  is  freed  from  his  State  of  Wrath  and 
Condemnation,  hath  hisSins  forgiven,  and  is  accounted  righteous  in  God's  Sight  y 
thro'  the  Imputation  of  Chrift's  Obedience  and  Suffering  being  received  by  faith, 
Rom.  3.  2 1. 'to  27.  Co!,  r.  14.     In  whom  we  have  Redemption  thro'  hisBIood  j 
even  the  Forgivenefs  of  Sins.     Rom.  ^.  i,  to  10.  C/^^p.  8. 1,2,3,4,32,33,34. 
*'  God  commendeth  hisLov  eto wards  us  in  that  while  we  were  yet  SinnersChrift 
died  for  u?."  Whence  theApoftle  doth  moft  nervoujly  argue,much^more  now  then 
being  juftified  by  his  Blood,   we  fhall  be y^z;^^  from  Wrath  thro' him.     Thus 
thofe  for  whom  Chrift  fhed  bis  moft  precious  Blood,  do  thereby  become  entitled 
unto  aliual  Juftification  and  Salvation.     And  that  thefe  are  God'sEled  and  Pre- 
deftinate  appears  from  this  Declaration,  thofe  whom  he  predeftinated,  them   he 
aifo  called,  and  whom  he  called,  them  alfo  hejuftified,   and  whom  hejuftified, 
them  he  alfo  glorified.     Who  fliali  lay  any  Thing  to  the  Charge  of  God's  Eled  ? 
It  is  God  that  juftifieth,  namely  them.     Who  fhall  condemn  ?    It  is  ,Chrift  that 
died,  yea  rather  that  is  rifen  again,  afcended  into  Heaven,  and  fittiS^j^at  the  right 
Hand  of  God  making  continual  Interceffion  ;  appearing  as  their  Advocate, plead- 
ing the  Vertue  of  his  Death  and  Refurredion  for  their  Soul  faving  Benefit,  being 
delivered  for  their  Offence,  and  rifen  again  for  theirjuftification,  Rom.\.\Au 
Thus  his  Interceffion  is  founded  on  his  Satisfaction,  and  ever  follows  thereupon. 
The  End  wherefore  Chrift  was  made  a  Curfe,   was  that  he  might  redeem  thofe  he 
fuftered  and  died  {or,  frc?n  the  Curfeof  the  Law  :  And  not  only  fo,but  alfo  that  all 
the  Bleffings  of  the  cverlafting  Covenant,  which  is  well  order'd  in  all  Things  and 
fure,ftiould  come  upon  them.     Therefore  a  Freedom  from  the  Curfe  of  theLaw, 
with  anadual  Pofteffion  ofall  thefe  Bleffings,  are  effential  Pansoi  Redemption, 
Gal.  3.  13,  14. 

2.  Reconciliation  unto  God  as  an  offended  Judge,  whereby  he  comes  to  be  a  God  ] 
of  Peace  to  the  Redeemed,  is  another  Benefit  of  Chrift's  Death  and  Bloodflied^ 
which  iflues  in  their  c^^/^/ Salvation.  That  he  becomes  a  God  of  Peace  unto 
them,  who  by  Nature  areChildren  of  Wrath  even  as  others,  is  thro'  the  Blood  of 
the  everlafting  Covenant  or  the  laying  down  the  Life  of  the  great  Shepherd  of 
the  Sheep,  anfwerable  to  the  eternal  Covenant  Tranfadions  paft  between  him 
and  God  the  Father  j  concerning  the  Redemption  of  a  chofen  Number  according 
^o  the  E le^ ion o( Grace.  Heb.  13.  20.  Titus  i.  12.  2  Tim.  29.  Job.  17.1,2. 
fee  alfo  Rom.  5.  i,  to  6.     Therefgre  being  juftified  by  Faith,  to  wit,  in  Chrift's 

Blood, 


246  Of  particular  REDEMPTION. 

Blood,  (Chap.  3.  25.)  we  have  Peace  with  God,  thro' our  Lord  Jefus  Chrift.' 
By  whom  rilfo  we  have  Accefs  by  Faith,  into  this  Grace  wherein  we  ftand,  and- 
rejoice  in  Hope  of  the  Glory  of  God,  i.e.  of  being  one  Day  glorified  with  God  ; 
Even  upon  thefe  fubiiantial  Benefits  of  Juftification  and  R.econciliai!on.  Whicb 
(mentioning  both  together^  theApcftle  doxhthus  nervoufly  argue,  God  commend- 
ed his  Love  towards  us  in  that  v/hile  we  were  yet  Sinners  Chrift  died  for  us  ; 
jTinch  more  then  being  now  juftified  by  his  Blood,  wefhali  be  faved  from  Wrath 
thro' h-im.  For  if  when  we  were  Enemies,  we  were  reconciled  to  God  by  the 
Death  of  his  Son  ;  much  more  being  reconciled  or  madeFriends,  wefhali  be  faved, 
equally  faved  by  his  Life,  or  ever  living  to  make  Inteiceffion  for  us.  The  Tenor 
of  whofe  Plea,  founded  on  this  Atonement  and  Satisfafton,  is,  "  Father  1  will, 
(  I  claim  it  as  my  Right,  the  proper  Work  of  an  Advocate  being  \.o plead Lavj  and 
"fujiice)  that  thofe  whom  thou  hzi{ given  me, be  with  mewhere  I  am, that  they  may 
behold  my  Glory.  Which  was  the  very  End  of  the  Father's  Eledion  of  them  in 
him, and  giving  them  to  him  as  hisCiiarge.  y^?/'.!  7.1,2.  with  Ver. 24.  "  Thba 
haft  given  him  Power  over  all  Flefh,  that  he  might  give  eternal  Life  to  asmany 
?.s  thou  haft  fjivenhim."  And  we  are  afTured  that  theFather  heareth  bimalways.- 
^ob.H£f2.  Nothing  can,  nothing  y/;^//,  mnfuit  this  kis  Plea.  As  the  laft  Day  will 
declare:  when  Chrift  fhall  prefent  them  to  his  Father  faying,  "  Lo  !  here  am 
I,  and  the  Children  which  thou  haft  given  me,  Heb.  1.  1-3.  From  all  which  it 
appears,  that  Reconciliation,  is  an  EfTeft  and  Benefit  of  Chrift's  Death,  and  an 
cflential  Part  of  his  Work  as  a  Redeemer,  and  confequently,  'he  did  not  die  to 
purchafe  a^^«^r^/Redemption  for  all  Alen. 

3.  Adop*tion  is  another  Benefit  of  Chrift's  Death,  whereof  all  the  Redeemed 
are  made  Partakers.  The  fame,  that  are  faid  to  have  Redemption  thro'  Chrift's 
l^lood,  are  declared  to  be  predeftinated  unto  the  Adoption  of  Children  by  him  to 
the  Father,  accordrng  to  the  good  Pleafure  of  his  Will,  Eph.  i.  5,6,7.  To 
this  End  did  God  fend  forth  his  Son,  in  the  Fulnefsof  Time,  to  be  made  of  a 
Woman,  to  be  made  under  the  Law,  to  obey  it's  Precepts,  ?ind  fuffer  it'sPenalties, 
that  he  might  redeem  them  from  under  theCurfe  thereof,  juftiJy  and  reconcile  the 
Redeemed  unto  God.  And  not  only  fb,  but  that  they  alfo  might  receive  tiie 
Adoption  of  Sons  ;  and  becaufe  they  are  Sons,  God  fends  forth  the  Spirit  of  his 
Son  into  their  Hearts,  crying  Abba  Father,  G^/.  4.  4,  5.  Therefore  the- Re- 
deemed are  not  a  tmiverjal,   but  a  peculiar  People. 

4.  San£lificntion  is  another  Eft"ecl  and  Benefit  of  Chrift's"  Death,  and   confe- 
'  nuently  is  an  cfiential  Part  of  Redemption  wrought  out  by  him.     Lender  whieii 

is  included,  the  Redecmicd's  being  efteclually  called  out  from  hellifli  Dnrknefs 
into  God's  marvellous  Light ;  a  Tranflation  out  of  Satan's  Kingdom,  into  the 
Kingdom  of  God's  dear  Son  ;  their  being  born  again  and  fandtified  throughout 
in  Spirit,  Soul  and  Body,  i'urificd  and  cleanfed  in  the  Fountain  that  is  opened 
for  Sin  and  for  Uncleannefs,  to  theirGrowth  in  Grace  and  Holinefs  from  Glory  io 
Glory,  by  the  Spirit  of  the  Lord.  2  Cor.  2-  18.  Thofe  whom  Chrift  fo  lovcd^ 
asto  purchdfeATith-his  own  Blood,  be  alio  wafhetiriii  hrs  ^w«  Blood,  making 
-  -     •■  ^  them 


of  particular    R^E  D  E  MPT  I  0  N.  3-47 

them  Kings  and  Priefts  unto  God  and  his  Father.  A  State  both  of  Purity  and 
Honour.  Having  with  his  oty.'z  Blood,  obtained  for  them  an  heavenly  Kingdom, 
or  eternal  Redemption.  Mis  ic  28.  Rev.  i.  7.  Heb.  9.  12.  Hence  finally, 
to  be  redeemeed  is  to  be  delivered  out  of  the  Hand  of  all  Soul  Enemies  whatfc- 
cver.  Sin,  Satan,  the  World,  Death,  Hell,  and  the  Grave  ;  and  at  laft  received 
unto  God*s  heavenly  Kingdom  3  where  the  Redeemed  (hall  forever-  du'ell,  fing-- 
ing  forth  everlafi-ing  Hallelujahs  imto  God,  that  fitteth  on  the  Throne,  and  to 
the  Lamb  for  ever  and  ever.  See  Luke  i.  68,  to  "jb.  "  fie  Iiath  \'ifited  and  re- 
deemed his  People,  that  they  fhould  be  delivered  out  of  the  Hand  of  all  their  Ene~ 
niies.  Tli.  2.  14.  '*  He  gave  himfelf  for  us,  that  he  might  redeem  us  from  aU 
huqulty,  and  purify  us  unto  himfelf  a  peculiar  People,  zealous  of  good  Works.'* 
Col.  1.12.  "  Who  hath  delivered  us  from  the  Pbvi'ers  oi  Darknefs^  and  tranfla-. 
ted  us  into  the  Kingdom  of  his  dear  Son,  in  whom  we  have  Redemption  thro'  hi.-j 
JBIood."  Gal.  I.  3,4.  "  Jefus  Chrift  viho  gave  himfelf  for  our  Sins,  that  he 
might  deliver  us  from  this  prefent  evil  World,  according  to  the  Will  of  God  and 
our  Father."  Hofta  13.  14.  '*  \W\\\ranfom  them  from  the  Power  of  the 
Grave,  I  will  redeem  them  from  Z)^<3/i'."  i  Thef.  i.  10.  "  And  to  wait  for 
his  Son  from  Heaven,  who  hath  delivered  us  from  the  Wrath  to  come."  i  Thef, 
5.  9,10.  "  God  hath  not  appointed  us  unto  Wrath  ;  but  to  obtain  Salvation  hy 
our  Lord  Jefus  Chrift,  who  died  for  us.,  that  whether  we  wake  or  ileep,  we 
fhouldlive  together  with  him",  i  The/.  4.  17.  *'  And  fo  we  lliall  be  ever  with 
the  Lord."  Rev.  7.9,10.  ''■  And  after  this  I  beheld,  and  loa  great  Multitude, 
which  no  Man  could  number,  of  all  Nations,  and  Kindred,  and  People,  and 
Tongues  flood  before  the  Throne,  and  before  the  Lamb  cloathed  with  white 
Robes  and  Palms  in  their  Hands,  and  cried  with  a  loud  Voice  fayin(y,  Salvation  to 
our  God,  which  fitteth  upon  the  Throne,  and  unto  the  Lamb."  And  now 
withal  obferve,  that  their  Song  in  Heaven,  will  not  he  of  zuniverfal  but  oarii- 
cular  Redemption,  Rev.  ^.  g.  **  And  they  fung  a  new  Song,  favino^,  Thou  art 
worthy  to  take  the  Br-ok  and  to  loofe  the  Seals  thereof  :  for  thou  waft  {lain  iind 
haft  redeemed  us  unto  God  by  thy  Blood,  out  of  every  Kindred,  and  Tongue,  and 
People,  and  Nation."  Rev.  1.$.  "  To  him  that  hath  loved  us  and  waftiedua 
from  our  Sins  in  his  own  Blood,  and  made  us  Kings  and  Priefts  unto  God  and  hii- 
Father  j  to  hinxbe  glory  and  Dominion  for  ever  and  ever,  Arnen.'^ 

Now  that  thefe  are  tf/7^;2//W  Parts  of  Redemption  is  poft  Denial.  7'hat  th^ 
can't  be  applied  unto  *// Men,  FaS}s  znd  Events  do  and  will  declare.  And  that 
thefc  Branches  of  Redemption  do  only  belong  to  z  peculiar  People  clccled  out  from- 
amomjl  all  Nations,  the  divine  Oracles  do  evidence.  And  whom  we  alfo  thence 
fee  {coUe£iivily  and  ahfolutely  confidered)  are  zn  innumerable  Number.  "  I  en- 
dure all  Things  (faith  St.  Paid)  for  the  Ele£is  Sake,  that  they  alfo  may  attain  the 
Salvation  which  is  in  Chrift  Jefus  with  eternal  Glory."  And  truly  nothing  ftiort  oi 
all  this  is  included  in  thofe  blefled  Words  ;.  and  without  which  they  have  not 
their  full  Accompliftiment,  -y/z.  "  That  Jefus  Chrift  is  of  God  made  unto  his 
People,.  Wifdom  and  Righteyufnefs,  and  Sanaification,  and  Redemption.'' 
2.  Cor.   I.  30. 

K.  k  Nov7> 


248  Of  parlktihr   REDEMPTION. 

Now  from  all  this  it  undeniably  appears,  that  the  Doflrine  of  univhfalRe- 
demption  is  a  Do6lrine  which  to  the  Scriptures  is  an  entire  Stranger,  which  they 
know  nothing  of  ;  diti  Invention  oi  Men's  Brains,  a  Is/ul/ity,  an  JJ/ert ion  without 
Proof,  a  Sotwd  without  Subjiance,  and  "s^felf  ContradtSiion,  carrying  with  it  it's 
own  Confutation.  A  Scheme  utterly  unworthy  of  an  all- glorious  God  to /i?rw, 
and  of  all  wife  Men  to  receive  and  entertain.  VVhilft  the  Dodrine  of  peculiar  Ke- 
demption,ftands  upon  a  rnoji firm  znd  fureFeundation,wonhy  of  (o  great  zRedeeiner 
to  effecf,  and  ths  molt  invaluable  Price  of  his  molt  precious  Blood  to  purchafe. 

#€**^€*#€^€*##€^€*€^€*€*##€*#?#######^*^€^€*#^^#*^^ 

CHAP.    ir. 

AND  now  in  order  to  bring  home, and  more  clofely  to  apply  thefeArguments, 
eiiher  for  the  ConviSfion,  or  at  lead  for  the  more  effe^ual  Confutation  of  our 
grand  Vntverjali/ls,  and  for  the  better  Confirmation  of  the  Truth,  I  have 
undertaken  by  God's  Help  to  defend,   fufFer  mt  (candid  Reader)  from  the  Pxe- 
niifes  to  plead  a  little. 

Is  it  fo  then  as  I  have  proved,  that  fl//thofe  afore-mentioned  fpiritual  Privi- 
ledges  and  Benefits,  are  the  natural  Fruits  and  EfFeds  of  Chrift  the  Redeenu'r's 
Sufferings  and  Death  accruing  to  all  the  Redeemed  ;  and  are  they  all  t^JJ'entiai 
Parts  of  that  f/i?n/<7/ Redemption,  which  he  purchafed  and  obtained  for  them  with 
the  Price  of  his  own  Blood  ?  As  vi^ho  dare  deny  the  fame  ?  Then  I  wou'd 
freely  afk  the  AfTerters  of  the  Doctrine  of  «w;V^ryi/ Redemption  ;  are  all  Man- 
kind individually  thus  redeemed  ?  Jre  they,  or  ever  fljall  they  <7//be  juftified  by  tlie 
Redeemer's  Blood,  that  by  them  is  faid  to  be  flied  for  them  ?  Are  all  of  them 
freed  from  Wrath  and  Condemnation,  and  accounted  righteous  in  the  Sight  of 
God  thro'  the  Imputation  of  the  Redeemer's  Righteoufnefs  received  by  Faith  ? 
Are  all  made  the  Righteoufnefs  of  God  in  him  by  Virtue  of  his  becoming  a  Sia 
and  a  Curfe  for  them  ?  Are  all  by  Vertue  hereof,  redeemed  from  the  Curfe  of 
the  Law,  and  do  many  of  them  notwithftanding  flill  lie  under  the  Curfe  thereof? 
How  abfurd  is  this  ?  Are  all  Men  purchafed  by  his  Blood,  that  by  it  they  might 
be  juftified  and  faved  from  ^Vrath  thro'  him,  while  many  do  ftill  and  fliall  forever 
lie  under  Wrath  ?  Or  will  you  offer  to  fay  that  juftified  Perfons  may  be  damned  ? 
As  indeed  your  very  merciful  Dodrine  of  univerfal  Redemption  znd  falling  from 
Grace  doth  maintain.  (2)  As  y  ou  affirm  Chrift  flied  his  moft  preceiousBIood  for 
all,  I  wou'd  afk  you,  Are  or  ever  Hiall  all  Men  be  reconciled  untoGod  by  hisBlood 
fhed  ?  Is  God,  a  God  of  Peace  unto  all  Men  thro'  the  Blood  of  the  everlafting 
Covenant,  as  Sheep  under  the  peculiar  Care  of  the  great  Shepherd,  fo  as  that  all 
are  or  ever  fhall  be  faved  by  his  Life  ;  or  ever  living  to  make  Interceftion  for 
them,  appearing  as  theirAdvocate  in  the  Prefence  of  God  in  theCourt  of  Heaven  ? 
Doth  he  there  enter  on  their  Behalf  this  his  interceeding  Plea,  "  Father  I  will 
that  thofe  whom  thou  haft  given  me  be  with  me  where  I  am,  that  they  may  be- 
hold my  Glory,"   And  yet  do  Thoufandjof  this  tf// never  attain  thereunto,   but 

•  finally 


Of panicular  REDEMPTION.  249 

finally  mifcarry  ?  What  then  becomes  of  the  great  Redeemer's  Honour  whfle 
his  Plea  is  thus  nonfulted  and  proved  invalid?  If  the  Redeemer  as  an  Advocate 
thus  pleads  fur  all  Men  ;  either  he  knoivi  whether  it  will  prove  efFeiSlual,  or  he 
does  not  ;  to  fay  he  doth  not,  is  to  charge  him  with  Ignorance  ;  and  to  fay  he 
doth,  and  yet  nvit  he  produceth  this  Plea  for  all  Men,  is  manifeftly  to  charge  him 
with  Folly  &^Veaknefs, as  knowingly  to  do  that  which  is  to  no  Purpofe  todo.  The 
very  fame  may  be  faid  oi\\\^d)ing  with  an  Intent  that  a  1  Men  Ihould  be  faved. 
The  Truth  is,  there  is  a  World  that  fhall  be  condemned,  in  Contradiflinition 
from  a  Pei  pie  that  are  chaftened  of  the  Lord,  as  a  Means  to  prevent  their  Con- 
demnation with  that  World.  I  Cor.ii.ip..  There  is  a  World  of  Men  for 
whom  (Jhriftrefus'd  to  pray,  that  they  might  be  with  him  in  Glory,  Joh.i'j.Bq. 
And  confequently,  for  whom  he  refufed  to  die,  that  they  might  poflefs  ihatGloiy. 
The  Realoning  xsjuji,  rational  z\\6  ftrong,  that  if  he  had  fo  loved  them  as  to  have 
poured  out  his  Soul  untoDeath  for  them, making  it  an  Offering  for  their  Sins,  and 
to  the  purchafing  of  their  Salvation  ;  the  fame  Love  wou'd  have  led  him  to  have 
p:)ured  out  an  interceeding  Prayer  for  them  that  they  might  be  with  him  inGlory. 
But  as  he  refufed  to  breath  out  a  Prayer  for  them,  which  is  the/^r,  what  Colour 
of  Reafon  can  be  produced,  wherefore  he  fhou'd  have  breathed  out  his  very  Life 
and  Soul  for  them,  which  is  by  fo  ?7iany  Degrees  \.\\q  greater  ?  (3)  As  you  afHrm 
Chrift  died  to  redeem  all  Men  without  Exception,  1  would  af!<  you,  are  or  ever 
fhall  all  thefe  become  God's  adopted  Children  and  Heirs  of  Heaven  ?  Were  they 
all  predeftinated  to  that  Priviledge  by  Jefus  Chrift,  according  to  the  good  Plea- 
fure  of  God's  Will  ?  No  ;  our  Univerfalifts  dare  not  afJirm  it.  Why  then 
fl^ou'd  they  infifl  that  Chrift  died  with  a  Defign  that  all  Men  fhou'd  have  Redemp- 
tion thro'  his  Blood,  fince  all  that  have  this  latter  are  Partakers  of  the  former  ? 
(4)  Is  it  r>,  that  Sandtification  as  before  defcribed,  is  an  {//^/7/m/ Part  of  Chrifl's 
Work  as  a  Redeemer  ?  I  would  nfk,  Gre  or  ever  fl^all  all  Men,  be  thus  fancii- 
fied  ?  Are  <?// redeemed  by  Chrift  from  all  Iniquity,  and  purified  to  himfclfasa 
peculiar  People  zealous  of  good  Works  ?  Are  all  vvafheJ  in  his  own  Blood,  and 
made  Kings  an<l  Priefts  unto  God,  as  their  Father,  as  the  Fruits  of  his  redeem- 
ing Love  ?  Or  wou'd  it  not  be  a  Contradiction  in  TVrwn,  to  fay  that  he  re- 
deemed all  Men  in  ^<'«^m/ throughout  every  Kingdom  and  Nation,  Tongue  and 
People,  and  from  among  (I  Men?  Are  all  tbefe  his  Church  which  he  pinchafed 
with  his  own  Blood  ?  Or  fliall  it  be  faid  of  the  Multitudes  that  pcrifh  in  their 
Sins,  that  Godferioufly  defigned^  they  fliould  have  Redemption  thro'  his  Blood, even 
the  Rcmiflion  of  their  Sins,  accordmg  to  the  Riches  of  his  Grace  ?  That  never- 
thelefs  he  is  difappointed  of  his  End  }  Or  will  any  affirm,  that  for  all  tliem  that 
perifh,  as  well  and  as  much  as  for  them  that  are  faved,  Chrift  their  high 
Prieft  once  entred  into  the  holv  Place,  the  heavenly  Glory  witk  his  cwni 
Blood,  having  thereby  obtained  eternal  Redemption  for  theiii  [  This  were  to 
difpeople  Hell  at  once  ;  or  elfe  to  dimifl)  the  Redeemers  Honour  as  fatally 
difappointed  of  his  grand  Defign  of  dying  for  all^  and  lefjening  both  the  meritoricin 
znd  efficacious  Value  and  Verti^e  of  his  precious  Blood,  that  he  is  faid  to  fhed  for 
everyone.  Shall  it  he  faid,  that  the  Lord  C?od  of  Ifracl,  vifued  and  redeemed 
ff// People,  VMthoiH  Exeeptim^  and  raifed  up  an  Horn  of  Sulvatiou  for  ibem,    that 

K  k  2  they 


250  Of.  parikuhr   REDEMPTION.    . 

they  (Lould  be  faved  from  the  Harris  oi all  Enanies  according  to  l>is  M^rcy  pro- 
KiiCed,  his  Oath  and  Covenant,  that  neverthelefs  Thoufands  do  ftill  r^w^/Vz  in^ 
their  Enemies  Hands  ?  What  Iticonfi/hncies  and  Contradi^iions  ar^  here  ?  In  fhort, 
are  Juftitication,  Reconciliation,  Adoption,  Sandification  and  (jloriiication, 
-^/v«//rt/ Parts  oi' Redemption  ?  Are  all  thefe  the  natural  and  in jepcralyle  Effects 
of  the  Redeemer's  Undertakings  to  futTer  die  z^x\A  interceed  for  Men  ?  llienhow 
f:.briird  is  it  for  any  to  plead  for  the  J)o£lrine  of  umverfal  Redemption,  ilnce  fo 
many  of  the  c//,  Chrift  is  faid  by  our  Opponents  to  die  for,  an-d  redeem  ;  do  for 
ever  mifs  <>{ Juch  Redemption  ?  To  talk  of  a  univerfal  Redemption  without  a  uni- 
Vr-rfal  Salvation  h  (as  Dr.  Chatmcey  obferves)  an  Abfurdity  of  they??-/?  Rate.  It 
/i?  to  leprerent  Chrilt  as  a  Saviour  vvithoutSalvation, and  a  Redeemer  without  com- 
pjeat  Redemption,  having  fpilt  his  Blood  at  a  blind znd  uncertain  Adventure  for 
ail,  leaving  tlie Event  and  Sucoefs  of  his  Redemption  Work  to  the  Free-Will  De- 
tc-rminations  of  thofehe  died  for,  inftead  of  infallibly  fecuring  the  End  thereof  in 
II  ijdom  \  whence  it  comes  to  pafs  that  tfx /5  many,  he  fpilt  his  mofl  precious 
Blood //2 'z;<a;V;  ;  He  paid  down  the  invaluable  Price,  but  loft  great  Part  of  the 
I'urchafe.  And  upon  the  fame  Grounds  and  Reafons  might  have  loft  all  therejl  ; 
3x3  and  had  done  fo,  had  it  not  been  that  fome  Men  thought  fir  to  improve  their 
free  Will  Stock  of  Abilities,  with  a  more  careful  and  diligent  Hand  than  others, 
who  thereby  rendred  the  Redeemer's  Undertakings  effectual  to  their  own  sflual 
Salvation,  which  othervvife  had  as  certainly  failed  as  any  of  the  reft,  and  fo  he 
had  died  in  vain  altogether. 

T.his  is  the  very  Cafe  of  the  Arininian  DocSlrine  of  _(;-fwrtf/ Redemption, where- 
by they  do  at  once  vail  the  IFifdom^  and  UJfcn  the  Love  and  Merit  of  the  great 
Redeemer,  and  rob  him  of  his  Honour,  by  giving  it  to  theCreature, which  makes 
itl'elf  to  ditter  from  others  :  It  being  a  ruledCafi.',  that  the  Agency  and  the  Honour 
ever  go  together.  So  that  inflead  of  faying,  "  Not  unto  us,  O  Lord,  not  unto 
us,  but  unto  thy  Name  ;  they  are  taught  to  fay,  not  unto  thy  Name,  not  unto 
thy  Name  ;  but  unto  us  be  the  Praife,  who  by  our  Free-will  Determinations 
rendrcd  to  ourfelves  theMcrit  &Virtue  of  Chrift'bBlood  efficacious ^^\\\q\\  otherwife 
had  proved  ineffe^ual  to  our  aSiual  and  eternal  Salvation, for  any  ahfolateznd  infal- 
lible Meafures  the  Redeemer  had  taken  to  fecure  the  fame.  So  that  after  2II  our 
Opponents  hoajling  Out-crys,  of  God's  univerfal  L>o\'q  in  giving  his  dear  Son  to 
die  for  all  Men's  Salvations,  accor<ling  to  their  Scheme  of  a  rcW///i'?7«7/ Redemp- 
tion ;  God  and  Chrift  did  not  render  their  Salvation  fo  fure  ;  but  that  all  of  them 
(if  they  fo  willed)  might  make  each  one  his  own  Damnation  certain.  This  is  the 
true  Anatomy  of  the  Do<£trine  of //«/wr/^/ Redemption.  A  Dodtrine  highly  dif- 
honourable  to  the  flll-ivife  God,  who>by  it's  Priends  is  reprefentcd  as  the  Author  of 
it ;  unworthy  the  Reception  of  any  wife  and  confiderate  Mind,  as  fuhverf.ve  of 
the  Gofpel  of  Chrift  our  great  and  glorious  Redeemer.  Which  blefled  Gofpel  of 
•his  was  never  defigned,  to  teach  Men  to  rcprefent  him  like  the  foolifli  Builder, 
whom  he  there  condemns  for  undertaking  the  Building  of  a  Tower,  without  fit- 
ting down  hrfi:  to  coun::  the  Coft,  whether  he  was  wife  and  able  enough  to  iinifh 
the  fame,  left  Aden  begin  to  mock,  faying.  This  Man  began  to  build,  but  was 
notable  tofmifli,  he  undertook  an  important  Work,  Hand  over  Head,  without 

taking 


0/  particular  REDEMPTION,  251 

talcing  proper  Meafures  in  order  to  fecure  the  End  of  his  Undertaking.     Neither 
■doth  that  blefled  Gofpel  teach  Men  in  the  Matters  of  Redemption  and  Salvation, 
to  facrifice  to  their  o:c;;i  Net,   and  to  burn  Incenfe  to  their  <?«;«    Dragos,    to  the 
'Reedeemer^s  D!J})onour^  under  2.  fpecious  Pretence  of  doing  him  Honour.      It  was  ne- 
ver the  Defign  of  divine  Revelation,  to  teach  A4en  to  honour  one  divineAttribute 
to  the  utter    Difparagement  of  another,  yea    to  the  Difparagem^ent  of  that  very 
Attribute,   which  by  them  is  pretended  to  be  honoured,  as  in   the  Inflances  of 
tlivine  Wifdom  and   Love,    \\\q  former  being  eclipfed  of  it's  Glory  in  order  to  ex- 
alt the  latter,  and  this  latter  lejfened  and  defparagedby  the  undue  and  auhvaraMcz- 
fures  that  are  ufed  in  order  to  exak  it.     All  which  is  the  veryCafe  of  the  DocSlrine 
of  a  conditional  univerfal  Redemption.     Yea,   while  our  Univerfalifls  do,  with 
full  and   open   Atouth,   charge  us  with  ■rendring^?^?^  unju/}  by  our  Scheme  of  Doc- 
trine ;  how  evidently   do  they  do  the  very yi7w^  T/?/^'^  by  their  own  ?     Whereby  | 
the  all-righteous  God  is  reprefented,  as  taking  a  double  Payment  and  SatisfacSfion  ' 
for   the  Sins  of  many,   for  whom /^if^yi^y  Chrift  died  as  much  as  for  any  others  ; 
one  at  the  Hands  of  their  Surety  and   Redeemer  upon  the  Crofs  ;   and  another  at 
their  ozvn  in  Hell-Fire.     How  abfurd  is  this  from  fuch  Univerfalif^s,  as  do  readily 
allow  of  the  proper  Divinity^  Suretif})ip   and    SaiisfaSiion  of  the  Redeemer,   as   I 
know  fome  of  them  do  allow,    particularly    Mr.   Tho?n'as  Grantham,   and  Mr. 
Jofeph  Hoock,  as  I  fhall  fliew  from  thcirWorks  hereafter  ?  And  as  for  iheSocinian 
w-ho  deiies  ti.is,  mi'ciitrno  m  )re  of  the    dear  Redeemer  than   a  mcer   Creature^ 
under  all  the  fplendid  Titles  he  gives  him,  and  no  more  of  his  Sufferings  and-Death 
than  a  meer  Example  of  Piety  and  Patience,  Faithfulnefs  andFortitude,  as  a  brave 
Prophet  and  Martyr.     I  fay  for  fuch  a  one,   a  Socinian  in  Grain,  to  appear  either  ; 
from  the  Prefs  or  from  tlie  Pulpit,   as  a  mighty  Advocate  for  univerfal  Redemp- 
tion, crying  out  he  died    for  all    Men    individually,  every  Man,    andtheuhole 
World   (as  fome  have  done)  is  a  Piece  of  unfufferahle  Nonfence  and  Contraditlion. 
For  a  Man  to  plead  that  Chrift  died  for  all    Men.   who  denies   that    he  fuffered 
and  died  as   a    Surety   in    the  Room  znd  Stead  of  any  one  Man,    is  no  better  than 
an  inconftflcnt  deceitful  Declamation  to  the  univary,  and  a  meer  noify  Out-cry.     It 
is  jdt  as  the  Proverb  faith,  a  Noife  about  nothing. 

But  to  proceed  ;  notwithftanding  that)>r?^^w;//  Proof  v!e  have  to  produce,  in 
Behalf  of  the  Dodlrine  of  particular  Redemption,  and  thofe  7jiany  grofs  Abfurdities 
and  Inccnftjhncies,  that  attend  the  contrary  Do^rine,  as  I  havefliewn,  our  Oppo- 
nents are  incejjiint  in  their  Charges  and  (JbjciSlions  againft  us,  very  pertly  alledg- 
ir.g,  '«  That  the  D>6lrine  of  Redemption  is  not  ahjolute  but  conditional,  that  is 
to  fay,  that  Chrift  died  for  all  Men  upon  Condition  that  they  wou'd  believe  in  him, 
repent  and  be  perfeveringly  obedient  ;  that  God,  bearing  a  univerfal  equal  Love 
to  the  whole  fallen  Race  of  y/<yff,7/,  did  give  his  dear  Son  to  die  for  them,  who  by 
his  Death  reftored  them  all  into  fuch  a  Capacity,  that  they  may  believe,  repent 
and  be  faved  if  they  will,  without  any  fupernatura]  Aids,  but  by  (he  Improve- 
ment of  their  common  Stock  of  Free-will  Abilities.  Which  dy  they  doth  better 
comport  with  the  divine  Mercy  and  Goodnefs,  than  that  Docflrine  which  con- 
fines redeeming  Love  to  a  Part  of  Mankind  only,  and  which  confequently  (fay 
they)  doth  better  provide  for  the  poor  Sinner's  Comfort  and  Encouragementjthan 

the 


252  Of  particular  REDEMPTION. 

the  Doftrine  of />/7r//Vj//<2r  Redemption,  which  rzther  tends  to  Di/couragatunt 
and  Defpair.  Moreov  er  that  it  is  contrary  to  many  exprefs  Texts  of  Scripture, 
which  of  fpeak  Chrift's  dying  for  all  Men,  every  Man,  the  Worlds  yea  the  luhole 
World."  Which  Objedion  it  muft  be  confeiled  doth  carry  with  it  zfair  Shew 
to  the  weak  and  unwary  ;  efpecially  when  (et  off  with  fomeEmbelhfhments  of  Ar- 
rninian  Rhetorick.  Neverthelcfs,  when  weighed  in  the  Ballance  of  the  Sanctuary 
appears  to  be,  as  indeed  it  is,  lighter  than  Vanity,  as  I  have,  I  truft  in  a  good  Mea- 
fure  made  evident.  As  to  the  latter  Part  of  this  Obje6lion,  that  fpeaks  of  thofe 
Scripture  Terms  of  Univerfality,  I  (hall  give  Anfwer  in  the  proper  Place,  in  ?i  par- 
ticular Manner  ;  and  at  prefent  give  particular  Attendance  to  the  former  Part  of  it, 
and  accordingly  anfwer.  That  the  Do<Slrine  of  a  conditional  Redemption  is  no  lefs 
unworthy  of  the  all-vi^ife  God  than  that  of  a  conditional  Ele£iion  ;  the  Vanity  of 
which  I  have  before  largely  fhewn  under  the  Head  of  Eie6tion,  to  the  which  I  re- 
fer my  Reader  :  Who  alfo  is  defired  to  view  well  what  I  have  faid  in  the  few  Pages 
paft,  under  the  Head  of  particular  Redemption  ;  let  him  confider  well  t\\fi  har- 
monious Scripture  Proof  \  have  given  in  Behalf  of //;«/  DoSlrine,  together  with  the 
many  grofs  Abfurdities  which  do  clogg  the  contrary  Scheme,  and  he  will  (if  impartial 
and  iinprejudiced)  fee  that  the  DocStrine  of  Redepiption  is  not  conditional  but  abfo- 
lute  ;  and  that  the  Charges  brought  againft  us  concerning  our  blemilhing  the 
divine  Perfedlions,  and  putting  a  Bar  in  the  Way  of  poor  Sinners  Comfort  andEn- 
coura^^ement,  doth  fairly  revert  upon  thofe  that  bring  them.  Holy  Scripture,  found 
Reafon^   and  Fa^  do  jointly  concur  to  overthrow  our  Opponents  Notions. 

For  firfl.  Scripture,  as  I  have  before  fhewn,  doth  declare  that  Redemption, 
as  well  as  God's  Eledlion,  is  peculiar  and  abjolute  ;  procuring  a  certain  Salvatioa 
unto  all  the  Redeemed. 

(2)  Sound  Reafon  declares,  that  as  God  is  a  Being  of  infinite  Perfe6lions,  and 
as  Redemption  is  the  chief  of  all  his  Works,  fo  it  naturally  follows,  that  he  muft 
have  laid  it  out  in  fuch  infinite  Wifdom,  as  that  the  End  thereof  be  fccured  ;  and 
not  fubjedi  to  Heaps  oi  Contingencies  and  hujnan  Arbitrament  whereby  it  fhould 
be  liable  to  fail,  whereby  he  wou'd  be  rendred  fioating  znd  fiuSfuating  in  his  Pur- 
pofes  and  Proceedures,  contrary  to  the  natural  Dodtrine  of  his  Immutability,  as  the. 
glorious  Eather  of  Lights,  with  whom  there  is  no  Variablenefs  nor  Shadow  of 
Turning.  I/MUj.  ij.  That  as  he  muft  have  defigned,  in  this  greateft  of  his 
Works,  to  difplay  and  promote  his  own  Glory  ;  fo  he  will  titcQ  it  in  fuch  a  AJan- 
mr,  whereby  <7//his  Perfe(5lions,one  as  well  as  another,  in  a  ?noJi  harmonious  Man- 
ner, Ihould  fhine  forth  and  be  glorified.  This  I  fay,  is  what  even  Jound  Reafon 
itfelf  doth  declare  and  teftify,    as  in  all  Reafon  ought  to  be  allowed. 

Hence  then  I  proceed  to  obferve,  that  to  this  Account  of  Things,  the  Dodrine 
of  peculiar  and  ahfolute  Redemption,  doth  perfeSily  ageee  ;  while  the  contrary 
Scheme  of  Do6frine  doth  ftand  in  dire£i  Oppofition  thereunto.  For  in  theDo<Slrine 
oi peculiar  and  ahfolute  Redemption,  we  may  behold  every  Attribute  ihining  forth,, 
with  a  moji  fweet  Harmony  and  Splendor^ 

As  (i)  God's  fovereign,  and  every  IVay  Free-Grace  and  Favour,  in  redeeming' 
^peculiar  People,  a  Remnant  according  to  the  Elei£tion  of  Grace,  and  not  of 
Works.     Who,  while  he  without  any  Stain  to  his  Jufticf,  mig^hthave  with-heid 

the 


0/  particular  REDEMPTION.  253 

the  Gift  of  a  Redeemer,  not  granting  the  fame  to  any  of  the  fallen  human  Race, 
was  pleafed  of  his  fovereign  Grace  and  Pleafure  to  give  him  for  theRedemptionof 
a  Part  thereof,  chofen  in  Chrift  before  all  Worlds  to  that  End,  as  V^eilels  of 
Honour  and  Glory.  What  then  ?  Is  God  unrighteous  ?  Nay.  But  how  is 
that  proved  ?  How  !  Why  from  the  Teflimony  of  God  hlmfelf^  who  faid  unto 
Mofes^  *'  1  will  be  gracious,  unto  whom  I  will  be  gracious,  and  have  Mercy, 
on  whom  I  will  have  Mercy."  So  then,  it  is  not  of  him  that  willeth,  nor  of  him 
that  runneth,  not  of  him  that  repenteth,  believeth  and  obeyeth  ;  but  it  is  of  God 
that  fheweth  slewing  redeeming  Mercy.  Whence  appears  the  Mfolutenefi  and 
A'u«-  conditionality  thereof. 

(2  j  Herein  ihines  forth  his  marvellous  TVifdom,  or  as  St.  Paulas  Phrafe  is,  ■ 
*'  The  manifold  Wifdom  of  God  according  to  the  eternal  Purpofe,  which  he 
purpofed  in  Chrifl  Jefus  our  Lord."  Eph,  3.  10.  ii.  And  again,  "  AlllVifdom 
and  Prudence^  wherein  he  abounds  towards  his  Redeemed."  Eph.  i.  y,  8,  9.  In 
Jaying  out  fuch  a  Scheme  for  their  Redemption  as  fhould  be  certainly  effe<5ted,and 
that  too  in  fuch  a  Manner  wherein  his  rich  Love,  Mercy,  Holinefs  and  Juftice 
might  together  fliine  forth.  The  Redeemer  obeying,  fuffering  and  meriting  for 
the  redeemed  Sinner,  who  thence  beccmes,  in  a  fVay  of  Righteoufnefs^  enthled 
unto  and  a6iually  polleHed  of  the  Bleffings  of  Juftification,  Reconciliation,  Adop- 
tion, San£lilication  and  eternal  Glory.  Chrift  having  by  his  own  Blood  obtained 
eternal  Redemption  for  them  j  and  with  the  Price  thereof  in  his  Hand  afcended 
into  Heaven, which  lie  there  pleads  on  theirBehaIf,even  that  they  may  be  with  him 
to  behold  his  Glory;  Which  alfo  fliews,  that  Redemption  is  not  coW/ZiiJW^j/ but 
abfolute.  The  Gofpel  tells  us,  that  God  hath  fet  forth  his  Son  to  be  a  Propitiation 
thro'  Faith  in  his  Blood,  to  declare  his  Rightemfnefi  for  the  Remiflion  of  Sins  ; 
that  he  may  ^ejujf  (mark)  that  he  may  he  ju/f,  as  well  as  merciful,  in  the  juftl-  \ 
fying  of  him  that  believeth  in  Jcfus.  Rom.  3.  24,  i^c.  And  to  this  we  are  told, 
that  thofe  who  are  juftified  by  his  Blood  fhall  be  faved  from  Wrath  thro'  him,  and 
that  being  alfo  reconciled  by  his  Blood  they  fhall  be  faved  by  his  Life.  Thus 
then  we  fee,  that  the  Juftice  and  Righteoufnefs  of  God  is  engaged  for  the  Salva- 
tion of  the  Redeemed,  and  which  moft  fplendidly  Ihines  forth  therein,  with  a 
blefTed  Harmony. 

As  doth  (3J  his  Truth  and  Faith fulnefs.,  in  the  adual  Performance  of  the  Fa-  \ 
ther's  Promifes,  both  to  his  Son  the  Redeemer  for  himfelf  as  the  Reward  of  hi's  ) 
Sufferings,  and  to  his  People  in  him  their  Head,  when  thofe  eternal  Tranfadlions 
palled  between  the  Father  and  the  Son  in  the  Covenant  of  Redemption.  The 
firftofwhich  we  have  in,  Ifai.  53.  10,  ii,  12.  "  It  pleafed  the  Lord  to  bruife 
him,  he  hath  put  him  to  Grief  :  when  thou  fhalt  make  his  Soul  an  Offering  for 
Sin,  he  fhall  fee  his  Seed,  he  fhall  prolong  his  Days,  and  the  Pleafure  of  the  Lord 
fhall  profper  in  his  Hand.  He  fhall  fee  the  Travail  of  his  Soul  and  be  fatisfied  : 
by  his  Knowledge  fliall  my  righteous  Servant  juftify  many,  for  he  fhall  bear  their 
Iniquities.  Therefore  will  I  divide  him  a  Portion  with  the  Great,  and  he  fhall 
divide  the  Spoil  with  the  Strong  :  bccaufe  he  hath  poured  outh's  Soul  untoDeath : 
and  he  was  numbrcd  with  the  Tranfgreflbrs  :  and  he  bare  the  Sins  of  many  and 
made  IntercefTion  for  the  TraafgrefTors. "     See  alib^  Phil.  2.  8,  9,  10,  i  i.--The 

fecond 


2  54  ^/  particular  R  E  D  E  M  P  ri  0  N. 

fecond  you  have,  Tit. 1.2.  *'  In  Hopes  of  eternalLife,  whichGod  that  cannot  lie 
haih  promifed  before  the  World  began-"  And  as  a  true  and  faithfulGod  will  per- 
form it,  upon  the  Score  and  Account  of  what  the  Redeemer  then  undertook  for 
his  People  to  do  and  fufFer,  and  which  accordingly  he  hath  done,  as  in  the  before 
named  Text  ;  hence  it  is  that  the  Promifes  of  God  in  Chrift  to  Believers  are 
y~ea  and  Jr/jen,  to  the  Glory  of  God.  2  Cor.i.XP.  Thus,  in  a  moft  blefl'ed 
Harmony  in  the  great  Work  of  Redemption,  ^'  Mercy  and  Truth  are  met  to- 
gether, Righteoufnefs  and  Peace  have  kiiTcd  each  other.  Truth  (hall,  fpring  out  of 
the  Earth,  and  Righteoufnefs  fhall  look  dov/n  froniHeaven,"  Pfal.  85.  10,1 1. 

(4.)  The  c^ivifje  hnmutability  and  Power  dofliine  forth  in  the  glorious  VVork 
of  Redemption,  in  that  God  by  \\\^  fteady  Counfels  and  almighty  Arm,  doth  ftea- 
dily  efFtct  the  divine  Counfels  of  Wifdom  and  Grace  therein  j.  fo  that  the  Re- 
deemed, notwithftanding  all  Difficulties  whatfoever,  are  kept  by  the  Power  of 
God  thiough  Faith  unto  Salvation,  ready  to  be  revealed  in  the  laft  Time.  Ifa. 
46.  10.  *'  Declaring  the  End  from  the  Beginning,  and  from  ancient  Times  the 
Thinos  that  are  not  yet  done,  faying,  My  Counfel  fhall  fland,.and  I  will  do  all  my 
Pleafure."  Yea,  an  Oath  from  God  is  given  forth  both  for  the  Confirmation  of 
the  Faith,  and  promoting  the  Confolation  of  the  redeemed  Heirs  of  Prom ife  in 
this  Matter.  Heb.  6.  16,  ^c,  "  For  Men  verily  fwear  by  the  greater,,  and  aa 
Oath  for  Confirmation  is  to  them  an  End  of  all  Strife.  Wherein,.  God  willing 
more  abundantly  to  (hew  unto  the  Heirs  of  Proniife  the  Immutability  of  hisCoun- 
fel,  confirmed  it  by  an  Oath:  That  by  two  immutable  Things,  in  which  it  is 
impoffible  for  God  to  lie,  we  might  have  ftrong  Confolation,  who  have  fled  for 
Refuge  to  lay  hold  of  the  Hope  fet  before  us :  Which  Hope  we  have  as  an. Anchor 
of  the  Soul  both  fure  and  ftedfaft,  and  which  entreth  into  that  within  the  Vail, 
%.  e.  the  heavenly  Glory  j  whither  the  Forerunner  is  for  us  entred,  even  Jefu&, 
who  is  an  Hlgh-Prieft  for  ever  after  the  Order  of  Melchifedeck."  All  which  the 
glorious  Tranfaflions  of  the  laft  Day  will  fully  manifefl,unto  God's  eternal  Praife, 
and  the  Redeemed's  eternal.^  as  well  as  unfpeakable  Comfort;  when  their  great 
Redeemer  fhall  come  to  be  glorified  in  the  Saints,  and  admired  in  all  them  that 
believe,  who  fhall  be  faved  with  an  everlafting  Salvation  ;  with  Joy  in  their 
Hearts,  with  Songs  in  their  Mouths,  with  Harps  of  Melody  and  Palms  of  Vidlory 
in  their  Hands,  faying,  "  Thou  art  worthy  to  take  the  Book  and  to  open  the  Seals 
thereof;  for  thou  wafl  {lain,  and  hafl  redeemed  us  unto  God  by  thy  Blood  out  of 
every  Kindred,  and  Tongue,  and  People,  and  Nation  :  To  him  that  loved  us, 
and  wafhed  us  from  our  Sins  in  his  own  Blood,  and  made  us  Kings  and  Priefls 
unto  God  and  his  Father,  to  him  be  Glory  and  Dominion  for  ever  and  ever. 

Thus,  I  hope,  I  have  made  it  appear,  not  only  that  Redemption  is  abfoluie^  not 
conditional,  but  alfo  how  fitly  calculated  the  Dodrine  oi peculiar  Redemption  is, 
both  for  God's  Honour  in  glorifying  all  his  Perfections,  and  the  penitent,  believing 
Sinner's  abundant  Encouragement  and  Confolation,  contrary  to  what  is  laid  to  our 
Charge  in  the  aforefaid  ObjtClion  :  Whence  I  proceed  briefly  to  evidence  how. 
juflly  the  Charge  doth  revert  upon  the  Bringers  of  it=  Andj 

(i.)  The 


Of    particular  REDEMPTION.  255 

(i.)  The  Do6lrine  of  a  conditional  YAtCWon  and  Redemption  doth  diflionour 
God's  Sovcreigriiy  in  the  difpenfing  redeeming  Favours,  by  putting  Creature  CoH" 
ditions  and  Performances  in  its  Room  ;  whence  it  follows,  that  it  is  of  him  that 
willeth  and  runneth,  him  that  believeth  and  repenteth,  and  not  of  God,  that  Men 
become  Partakers  of  redeeming  Mercy  ;  in  direct  Oppofition  to  God's  fovereign 
Claim  before-mentioned,  Rom.  9.   Exod.  33.  19. 

(2.).   Hereby  redeeming  Love  \s  difparaged^    and   the  Glory  thtreof  eclip/ed'ji^ 
fince  theSci'ipture  (hews  us,  that  Chrift,  as  the  Fruits  thereof,  did   not  die  for 
Men,  confrdered  as  Believers^  penitent,  juji  and  obedient  Perfons,    but  as  Sinnen 
wi'.hout  Strength  and  ungodly.    Rom.  5.  6,   7.  *'  But  God  commendeth  (and 
glorioufly  difplays)  his  Love  towards  us,  in  that  while  we  were  yet  tSzw/fn, Chrift 
died  for  us."      i  Pet,  3-18.    *'  Chrift  alfo  hath  once  fuftered  for  our  Sins,  the 
Juft  for  the  Unjuft,    that  he  might  bring  us  unto. God."     And  Reafon  itfelfxt\\%\ 
us,    that  if  Chrift  died   to  atone   for  Men's  Sins,    he  muft  confequently  die  for  \ 
them  confidered  as  Sinners  ;  that  the  Believer,  the  Penitent  and  Obedient  are  the 
Perfons  to  whom   Chrift  becomes  the  Author  of  eternal   Salvation  is  true,  yet 
thence  to  conclude,  that  thefe  Q^ialifications  are  Conditions  of  redeeming  Love  is 
falfe.     The  Truth  is,  as  Sandtification  is  an  effential  Part  of  Redemption,  fo 
Chrift  by  his  holy  Spirit  doth,  in  due  Seafon,  work  in  the  Hearts  of  his  Redeemed 
thefe  Graces,  (o  that  they  are  Part  of  the  Bleffings  of  Redemption,  as  the  Fruits 
and  the  Effeds,  not  the  Caufes  of  redeeming  Love.     Thefe  are  miJdU  Things  be- 
tween EleiSlion  and  Salvation,  to  which  the  Redeemed  were  chofen,   in  Chrift, 
before  all  Worlds,  in  order  to  make  them  meet  for  the  Enjoyment  of  that  Salva- 
tion :  The  Covenant  of  Grace  being  abfolute,  doth  enable  the  Redeemed  to  do 
whit  the  Gofpel  requires  of  them  that  are  favcd.     Chrift   in  loving  and   giving. 
himfelf  for  his  Church,  in  order  to  fan6tify  it,  and  prefent   it  to  h\m{t\^ fpotlefiv 
and  glorious,  hath  confequently  engaged  for  the  Performance  of  every  Thing  that  ii 
needful  unto  that  End.     He  hach  engaged  both  for  the  Duty  and  the  Safety  oi  \.\\q 
Church,  whichhe  hath  redeemed.     He  makes  his  People  a  willing  and  obedient 
People  in  the  Day  ot  his  Power  upon  their  Souls.   Pfal.  no.  3.     They  are  not 
forced  againft  their  Wills,  as  Ibme  Men  love  to  fpeak  ;    for  tho'  they  are  drawn, 
yet  do  they  run  :   Song.  i.  5.   "  Draw  me,,  we  will  run  after  thee."     The  fame 
Love  which  provided  a  Saviour,  will  alfo  with  him  give  Salvation,  with  all  Things 
needful  to  effect  it.     Hence  St.  Paul  nervoufly  argues,  when  fpeaking  of  God's 
Eleft  by  Name,   "  If  God  fpared  not  his  own  Son,  but  freely  gave  hnn  up  for  us  \    K 
all,  howftiali  he  not  with  him  freely  give  us   all  Things?"     If  he  gave  us  the- 
greater,  he  certainly  will  not  withhold  the  lif/er. 

Hence  then,  the  Dj6trine  of  conditional  Redemption,  which  leaves  the  Salva- 
tion of  the  Redeemed  mo{{  precarious  and  uncertain,  doth  eclipfe  the  Glory  of 
redeeming  L'jve,  while  the  contrary  Doctrine  doth  abundantly  exalt  it  and  difplay, 
its  Glory^  And  for  any  to  fay,  that  the  Graces  of  Faith  and  Repentance  are  not 
Part  of  the  Purchafe  of  Chrift's  Blood,  is  to  derogate  from  the  Merit  thereof. 
In  fhort,  as  they  are  both  the  Gift  of  God's  Grace,  through  Chrift  the  Redet.MTier, 
it  is  contrary  both  to  Scripture  and  good  Senfe  to  affirm  them  to  be  Conditions  of 
Redemptaon..   6&^:Zech,  12,  10,    £ph.  2.  B,  <),  10,   .^<!/J  5- 30,  3J,  32.     To 

LI"  talk 


256  Of  paKticuIar   REDEMPTION, 

talk  of  a  conditional  Redemption  is  to  make  of  Chrifl  ho  more  than  a  conditiffml 
Redeemer,  and  to  make  that  the  moving  Caufe  of  Men's  Jntereft  in  redeefibing 
Love,  which  is  the  Fruits  and  Effedls  of  it,  and  that  a  Condition  of  Redemption 
v^hich  is  a  Part  of  the  Thing  itfelf,  which  is  ahfurd.     For  as  Chrift  himfelf,  fo 
Faith  to  believe  in  him  unto  Salvation,  is  the  free  Gift  of  God,  who  in  giving 
Chrift  to  his  Church,  did  with  him  give  it  all  Things,  even  as  in  the  Gift  of  a  rich 
Kingdom,  all  the  Honours  and  Privileges  thereof  are  included.  Phil.  i.  29.*'  To 
you  it  is  given  on  the  Behalf  of  Chrift  to  believe."     How  odly  would   it  found 
for  a  loving  Phyfieian  to  fay  tozfrant'tck  Perfon,    My  Love  is  fuch  towards  you, 
that  I  will  cure  you  of  your  Frenzy,  upon  Condition  you  will  be  fober,  and  at 
the  fame  Time  to  withhold  his  fkilful  Hand  from  applying  of  ^-^W  Meafures 
to  cure  him  thereof?     Or  for  a  gracious  Sovereign  to  fay  to  all  the  Prifoners 
throughout  the  Jurifdi6lion  of  another  Prince,  I  will  purchafe  and  grant  you  your 
Liberties  upon  Condition  that  you  will  knock  ofF  your  Chains  and  Bolts,  and  un- 
lock the  Prifon-Doors,  and  then  trouble  himfelf  no  farther  about  their  Liberty  ? 
And  yet  as  abfurd  as  this  would  be,  the  Dodlrine  of  a  conditional  Redemption  is 
no  lefs  abfurd,  which  gives  no  better  a  Reprefentation  of  Chrift  our  great  Phy- 
fieian, King  and  Redeemer;  contrary  to  the  Scripture- Account  of  him  and  his 
LTndertakings,  which  faith,  that  thofe  for  whofeSins  he  was  wounded  and  bruis'd-, 
are  thereby  healed,  Ifa.  33.  5.  and  that  he  v;as  anointed  not  only  to  purchafe  for; 
and  proclaim  Liberty  to  the  Captives,  but  alfo  to  open  the  Prifon-Doors,  and  to;; 
fet  at  Liberty  them  that  are  bound,   Ifa.  61.  i.    Luk.  4.   18.     It  is  Part  of  his 
Work,  as  a  Redeemer,  to  knock  off  the  Bolts  and  Fetters  of  Unbelief  from  the 
-Redeemed,  to  deliver  them  from  the  Powers  of  Darknefs  into  his  own  Kingdom, 
Col.  I.  12,  13,  14.      "  For  this  Purpofe  was   the  Son  of  God  manifefted,  that 
he  might  deftroy  the  Works  of  the  Devil,"  whereof  the  Sin  of  Unbelief  is  the 
Head  and  Chief,    i  Job.  3.  8.     Hence,  when  St.  Paid  fpeaks  of  Chrift's  kingly 
Power  exerted  in  and  by  the  preaching  of  the  Gofpel,  as  a  Means  of  Sandifica- 
tion,  Faith  and  Converfion,  he  faith,  that  "  the  Weapons  of  our  Warfare  are 
mighty,  through  God,  to  the  pulling  down  of  ftrong  Holds,  caftingdown  Lnagi- 
nations,or  carnal  Reafonings,  and  every  high  Thing  that  exalteth  itfelf  againft  the 
Knowledge  of  God,  and  bringing  into  Captivity  every  Thought  to  the  Obedience 
•of  Chrift,"   2  Cor.  10.  4,  5.     Thus  doth  Chrift,  as  an  ahfolute  and  compleat  Re- 
deemer, redeem  both  by  Purchafe  and  by  Power.     In  the  former  he  ads  as  a 
Prieft,  and  in  the  latter  as  a  Prophet  and  King  of  his  Church,   whom  he  gave 
himfelf  for,  that  he  might  in  due  Time  fandtify  and  cleanfe  it  by  the  waftiing  of 
Water  by  the  JVord,  and  at  laft  prcfent  it  unto  himfelf  y/)(5//^/r  and  glorious. 

Hence  then  (as  we  fee)  he  ordinarily  effeds  this  Work  of  Faith,  Converfion 
and  Obedience  unto  God,  in  and  by  the  Miniftry  of  the  Word  of  the  Gofpel,  and 
that  too  in  a  rational  VVay  ;  fo  the  various  Reafonings  and  Expoftulations,  Pro- 
mifes  and  Threatnings,  Reproofs,  Admonitions  and  Exhortations  which  Chrift's 
Minifters  do  ufe  towards  their  Auditors,  are  fo  far  from  being  contradi£tory  untOj 
or  inconfiftent  with  the  above  Account  of  ahfolute  Redemption  (as  our  Opponents 
do  object)  as  that  there  is  a  perfeii  Confijiency  and  Jgree?nent  therewith.  The 
Minifter  indeed,  not  knowing  but  all  his  Auditors  doth  belong  unto  the  Eledion- 

of 


Of  particular  REDEMPTION.  257 

of  Grace,  doth  very  confiftently  with  his  Do£lrine  of  peculhr  Redemption,  ad- 
drefs  himfelf  unto  all  of  them  :  Yea,  it  is  his  Duty,  as  a  fpiritual  Fiflierman,  to 
caft  the  Net  of  the  Gofpel  with  an  open  Hand  and  extended  Arm,  in  order  to 
gather  all  the  Fifh  that  comes  within  the  Reach  of  his  Net  ;  howfoever  feme,  as 
i-fld^Fifh,  fhall  at  the  laft  Day,  be  fevered  from  the  good  and  caft  away,  Mat^ 
13.  47,  48.  The  great  Commiffion  runs  thus,  '*  Go  ye  into  all  the  World  and 
preach  the  Gofpel  to  every  Creature  :  He  that  believeth  and  is  baptized  fhall  be 
faved,  and  he  that  believcth  not  fhali  be  damned,"  A^ark  16.  16.  TheGofpel's 
proving  a  Savour  of  Death  unto  Death  unto  fome,  as  well  as  a  Savour  of  Life  un- 
to Life  unto  others,  is  no  Bar  to  its  being  preached  wherefoever  God  fends  it  ', 
{2  Cor.  2.  14,  15,  16.)  as  in  that  remarkable  Inftance  of  St. /^i7w/'s  and  i?orwi?- 
bas^s  Preaching  at  Antioch,  pertinent  to  my  Purpofe,  Acls  13.  44,  45,  46, 47,48. 
which  under  the  Head  of  Eledlion  I  have  fully  opened. 

It  is  indeed  objected  to  us,  **  That  the  univerfol  Love  of  God  hath  made  fuch 
♦'  rich  and  ample  Provifion  in  giving  his  Son  to  die  for  all  Alen^  that  nonefhould 
«*  perifli  for  want  of  Redemption  purchafed  for  them,  but  through  their  Sins  and 
"   Unbelief.'^  To  which  I  anfwer,  .p.:  ..j.  !  .-;.   J 

(i.)  That  true  it  is,  that  final  Impenitence  and  Unbelief  is-  the  co^ieyrimn^ 
Sin  which  renders  Men-  obnoxious  to  the  divine  Wrath,  and  the  Juflice  of  God 
will  triumph  in  their  juft  Condemnation,  v/ho  not  forcedly  but  frc/fy  rejected  God 
and  his  Way  of  faving  Sinners,  and  fo  Hand  felf- condemned,  as  thofe  above-menti- 
oned in  A^s  13.  *'  For  this  is  the  Condemnation,  that  Lipht  is  come  into  the 
World,  and  Men  loved  Darknefs  rather  than  Light,  becaufe  their  Deeds  weie 
evil,"  Joh.  3.  19.  **  3^  Ti//7/not  come  to  me  that  ye  might  have  Life,"  joh. 
5.  40.  Their  Willie  are  indeed  free,  but  it  is  unto  Evil  only.  Ver.  42.  ^*.T 
know  you  that  the  Love  of  God  is  not  in  you."  If  my  Objectors  fliouid  flill  fay 5^ 
How  can  you  reconcile  thefe  Things  together,  the  Juflice  of  God  in  the  Con- 
demnation of  Unbelievers,  with  the  Do£irine  of  peculiar  Redrmption  ?  I  repiv, 
Let  them  firfV  reconcile  together  their  Doj^rine  of  ivw/i/ifr/^/ Redemption  with  a 
pflrf;'<j/ Revelation  and  Salvation  ;  let  thenv  reconcile  their  A/Tertions  of  Chrifi's 
dying  and  fiiedding  his  Blood  to  atone  and  fatisfy  for  all  Men,  with  God's  juflify- 
iig  and  reconciling  by  his  Blood  ox\\y  fome  of  all  ;  let  them  reconcile  their  DoCr 
trine  with  the  Juftice  of  God,  which  reprefents  him  as  taking  a  double  Payment 
for  the  Sins  of  many,  for  whom  they  affirm  Chrift  died  and  paid  down  the' Price 
of  his  moft  precious  Blood  ;  one  at  hh  Hands.,  and  afterwards  another  at  their 
cwn  Hands  in  the  Prifon  of  Hell-,  and  whereby  they  undervalue  the  Vertue-and- 
EfRcacy  of  that  moft  precious  Price,  by  which  they  fay  fuch  r/V/>and  plentiful  Pro- 
vifion was  purchafed  for  all  Men  ;  let  them  reconcile  their  Affirmations  of  God's 
ferious  Intentions  of  faving  aJl,  with  his  Non- executions  of  the  fame  :  Let  them,  15 
fay,  reconcile  thefe  Things  together,  and  then  and  not  before,  calf  upon  others  to  ■ 
reconcile  their  Matters.  -  -  ■     */  •    ;, 

But  (2.)  I  argue.  If  Chrift  died  with  an  Intent  to  attotie^foy' tlii 'Siiis  of*  ali? 
Men,  (as  they  affirm)  then  he  redeemed  them  from  all'  their  Sins,  or  he  did  not  ;i 
if  he  did,  then  all  Men  fhali  be  fa\ed  horn  all  their  Sins,  and  confequently  fj-em-. 
their  Sins  of  Uiibelief,  fthc  Siimand  Scum  of  ali;  fo  that  there  fhali  Bsnottiing  . 
-•••-"J-    '•  LI  2  le^t; 


258  Of  particular  RED  EM?  1 10  N. 

left  to  damn  where  Cbrift  died  to  fave.  If  he  did  not,  then  of  Courfe  every  Man 
was  left  in  a  perifhing  Condition,  or  in  a  State  in  which  they  were  liable  to  perifli 
for  want  of  a  full  and  compleat  Redemption  purchafed  for  them.  — -  At  laft  we 
mufl  reft  in  the  Apoftle's  Propofxtion,  that  "  he  gave  himfelf  for  us,  that  he 
might  redeem  us  from  all  Iniquity,  and  purify  unto  himfelf  a  peculiar  (n&t  a  unl- 
Tjerfal)  People,  zealous  of  good  Works,"  Tit.  1.  14.  And.  from  what  1  have 
offered  it  appears,  that  the  Dodlrine  of  a  r^W//zo«fl/' Redemption  doth  manifejily 
run  counter  unto  zn^  ecUpfeth  ihe  Glory  oi  iho.  divine  P erf B£i ions ^  of  God's  Sove- 
reignty^ his  redeeming  Love^  and  his  unfpotted.fujiice. 

I  now  proceed  to  manifeft  that  thofe  other  glorious  Peifedlions  of  his  Immuta- 
bility, Truth,  and  Faithfuinefs,  ave  not  a  Whit  lefs  blemifhed,  ftained  and  difho- 
noured  by  fuch  a  medly^  cafual  and  prepo/ferous  Scheme  of  Do£lrine,  which 
Hyjieronproteron^  puts  the  Caufe  for  the  EffetSl,  and  the  Effeft  for  the  Caufe, 
that  inverts  the  true  Order  of  Things  in  the  glorious  Work  of  Redemption,  iand 
turns  them  quite  upfide  doivn  ;  that  reprefents  that  glorious  Superftru6lure  fthe 
chief  of  the  Works  of  God  j  as  built  but  on  a  fandy  Foundation  :  For  according 
unto  fuch  Reprefentations,  how  is  the  everlafting  Covenant,  which  contains  in  ft 
the  Promife  of  all  fpiritual  Bleffings  in  heavenly  Things  in  Chrifl:,and  by  his  Blood, 
the  Blood  of  that  Covenant  fealed  to  the  Redeemed  ?  How,  I  fay,  is  this  everialt- 
ing  Covenant  ordered  in  all  Things  and  fure  ?  Or  how  can  it  be  faid  that  there- 
in is  all  the  Redeemed's  Salvation,  with  all  that  thty  can  defire  in  order  to  com- 
pleat the  fame  ?  What  becomes  of  thofe  glorious  Declarations  anfwerable  to 
the  Ends,  the  bleffed  Ends  of  the  fame,  vi%.  of  God's  being  willing^  yea,  more 
abundantly  willing  to  fkew  unto  the  Redeemed  the  Immutability  of  his  Counfel 
concerning  them,  adding  an  Oath  to  his  Promife,  that  by  thefe  two  immutable 
Things,  in  which  it  is  impoflible  for  him,  their  God,  in  the  Bonds  of  the  ever- 
lafting  Covenant,  to  lie,  or  fail,  an  End  might  be  put  to  all  the  Strivings  of  their 
weak  and  doubtful  Minds,  their  Faith  and  Hope  fettled  and  confirmed,  and  that 
upon  the  whole  thev  might  have  ftrong  Confolation,  having  fled  unto  Chrift  their 
glcr'ousRedeemcr  &  Forerunner  forRefuge  ?  How  is  their  Hope  in  him  both  fure 
and  ftedfaft,  as  their  Soul's  Anchor  well  and  fafely  caft  within  the  Vail,  whither 
Jefus  their  Forerunner  is  for  them  entred,  to  take  Pofleflion  on  their  Behalf,  and 
maintain  their  Right  of  Intereft  and  PoffefTion  as  their  High-Prieit  for  ever  after 
the  higheft  Order  of  Priefthood  ?  How  is  the  glorious  Father  of  Lights  without 
Variablenefs  or  even  the  very  Shadow  of  Turning,  ifh^Jhifts  and  changes  both  in 
the  Counfels  of  his  Wifdom  and  Will,  and  thofe  of  his  redeeming  Grace  towards 
the  Redeemed,  as  the  cafual  znd  tottering  Schtme  of  a  cofiditional  Redemption 
doth  plainly  reprefent  him  ?  Rendring  the  Objefts  of  \i\%  great eji  Love  liable  to 
become  (as  thence  many  a<Slually  doj  the  Subjects  of  his  greateji  Wrath  ?  Even 
thofe  whom  \\e  fo  loved,  y^?  as  canU  be  either /w//^  conceived  or  exprtffed^  even  fo  as 
to  give  the  richeft  Jewel  in  all  his  heavenly  Treafures,  his  only  begotten  and  befl 
beloved  Son,  in  order  to  purchafe  for  them  a  P'reedom  from  perifhing  under  a 
State  of  Condemnation  for  their  Sins,  and  a  Right  unto  eternal  Life,  thro'  F«ith 
in  him,  according  to  foh.  3.  16,  17.  "  God  fo  loved  the  World  ('the  poor  Gen- 
tiles as  well  as  the  fews^  contrary  to  what  the  fews  were  wont  to  think^  that 

whofoever 


Of  particular  R  E  B  ]£  M  P  I'lON.     .  2^^^ 

wh-^foever,  tho'  a  Gentile^^  one  of  the  poor  NatiBns'bf  (fie'Wo'rrd',"'^^f.   6.  "^3.' 
that  helkveth  in  him  fhould  not  peri{h  but  have  everlafting  Life  :  For  God  fent 
not  his  Son  irit©  the  World  to  condemn  the  World,  ('(he  poor   Geniiles,  or  his 
Ele£t  amongftthein,  Rom.  ii.  ii,  to  i6.^but  that  the  Wor'd  thro*  him  might' 
be  faved.*'     Js  redeeming  Love  according  tojarrd  by  fheii-  Scherpe  reprefente'd' 
zi  pa fftng  Knowledge^  unmeafurableasfo  its  full  Dimeririorisf-  according  to  thSt' 
of  the  Apottle,  who  hence  cried'oiit,-G  the  Hei^hih  and  the  Depth,  the  Bf-eadih'' 
and  the  Length  thereof  !     Or  rather  focb  as  is  tafily  grafped  by'  z  common  and  or- 
dinary Degree  of  Knowledge, &  capable  of  being  meafjr'd  by  a  humanLine  ?  How 
flatly  does  their   cafual  Scheme  contradift   the   great  Apoftle's  nervous  Method 
©f  Argumentation,  from  the  Gift  of  a  Saviour  to  theGiftof  Salvation,  froni  the 
Gift  of  fo  glorious  a  Redeiemei'  to  tl'i'e  free  Grant  of  afulFatid  c'ompleat  Redemp-  ' 
l>on,  with  all  Things  needful  to' efFeft  th(2  fame.    ^)R.imi-^:.   32,  y^.   «'  If  G6S" 
fpared'net  his  own  Son,   but  delivered  him' up  for  us  all,  how  ftiall  he  not  wiltH 
him  alfo  freely  give  us  allThing's?  Whofhall  layanyThin'g  to  theCharge  of  God's 
E!ed  ?     It  is  God  that  juUifteth  :    Who  fliall  condemn  r     It  is  Chrift  that  died,'- 
yea  father  that  is  rifen  again,  afcended  into  Heaven,  and   at  the  right  Hand  bf 
Gtxlmaketh'tontinual  Idtierceffion'for  us.     Who  fliall  fefrerate  usfroiri't^B^Ebvt^P 
of  Chrift  ?     VVa  being  itioi-e  than' CdnqCrefbrs  thro\igh  hihi'  that  lov'ed  iiis'.^  'I^rti'^ 
periuadec]   that  neither- Death,  nor  Life, -rior  Arigels,' ''nor   Ptinclf/'alitid^,'  n5ir'- 
Power?;  nor  Thing»'pi(ffent,  nor  Things' to  come,  nor  Hefighrii,'ridr  Depth,  hbr* 
an-y  other  Creature  fliall  be  able  to  feperate  us  (the  Redeemed)  from  thd  Love  of- 
God  which  is*  fn  Chrift  Jefus  bur  Lord  and  Redeemer."     Hoiu  plainly:,  T  ^^yy 
do;h  the   ///772im<2«  Scheme  of  a  i-on^/V/dwa/  Redemption    oontradiil   this /Wfer- 
vous'Mc\\\oA  of  the'gt-eat- Apoftle's  A rgUinentation?'    And  in  Effe*5?,  to  argufei<"' 
that  tho*  God  fo  loved  all  Mankind, 'even  withyW^  Strength  of  redeeming  LoV^^^ 
as  that'be  fpared  nothis  own  Son,  but  delivered  him' up  for  them  till,   neverthelefs' 
with  him  he  doth  not  freely  give  them  all  Things  needful  infallibly  to  fe cure  and 
f^^  their  a6lual  Redemption  and  Salvation  by  him,  even  altho'  he  not  only  died 
tor  their  Oftences,  but  alfoarofe  again- for  their  Juftification,  afcended  into  Hea- 
ven, fitteth  there  at  the  right  Hand  of  God  to  make  continual  Interceffion  for 
them  :  But  rather  left  the  grand  Event  of  all  this  fo  as  that  fomc  of  them  adlually 
do  perifli,  and  all  of  them  might  have  done,  being  feperated  from  the  Redeemer's 
Love  and  caft  into  a  State  of  everlafting  Perdition,   becoming  fo  much  lefs  than 
Conquerors  over  their  fpiritual  Enemies,  altho'  Chrift  fo  loved  and  died  for  them. 
Thus,  inftead  of  arguing  with  the  Apoftle,  from  the  free  Gift  of  a  Saviour  to 
the  free  Grant  and  cercain  Pofl'effion  of  Salvationya^an  Argument  of  thegreateft 
Degrees  of  redeeming  Love,  our  Univerfalifts  'do  in  EfFe<S  argue  from  the  free 
Gift  of  a  Saviour,  unto  a  Liablenefs  of  a  certain  and  great  Damnation  to  all  the' 
Objects  of  redeeming  Love.  '  '     ■• 

Hence  alfo  I  may  fitly  add,  What  alas  !  becomes  of  the  before-mentioned 
Prom ifesi which  a  faithful  God  and  Father  made  unto  the  great  Redeemer,  both 
as  to  the  certain  Reward  of  his  Sufferings,  and  as  the  Head  of  bis  Eled  in  the 
eternal  Covenant-Tranfadlions  about  their  compleat  Redemption?  How  doth' 
he  fee  his  Seed,  and  the  Travail  of  his  Soul  With  Satisfadion,  while  fo  many  of 
;'./-;*ii  them 


25o.  Of  particular   RED  E  MfT  10  N.     , 

them,  whofe  Sins  he  bare,  and  for  whom  he  travailed  in  Soul,  even  to  the  pour* 
ing  of  it  out  unto  Death,  do  according  to  the  Jrminian  Scheme  eternally  mifcarry 
and  perifh  in  their  Sins  ?  Hov/  alfo  doth  the  Pleafure  of  the  Lord  profper  in  his 
Hand  according  to  Promife  ?  Surely  it  rather  mo/l  fadly  Jails.  And  on  how  /len- 
der z  Thread  do  thoCe  Hopes  of  eter  ml  Life  hang,  akho'  founded  on  a  Promife 
made  by  a  God  that  cannot  lie  to  the  Redeemed,  in  Chrift  their  Head  and  Re-r 
deemer,  before  the  World  began,  upon  the  moft  valuable  Conliderations  of  his 
becoming  their  Surety  and  Sponfor  in  the  Fulnefs  of  Time  ?  Tii.  i.  1,2.  2  Ti?f3. 
I.  9.  Thus  have  I  made  it  appear  (contrary  to  what  is  fuggefted  in  our  Oppo- 
nents Objedlion)  that  the  Dodtrine  of  peculiar  znd  abfolute  Redemption  doth,  in 
an  harmonious  Manner,  glorify  all  the  divine  PerfeSHom^  while  the  contrary  Schema 
doth  ^&.jv/f  contrariwife y  as  aifo  in  Regard  of  true  Comfort  to  poor  feniible  Siar 
ners  ;  with  Refpe<9;  unto  both,  our  Opponents  Proof  h  as  weak  as  their  Calumny 
i§  ftrong  ;.  whilft  our  Proof,  both  from  Scripture  2svi  found  Reafon,  remains  both 
vifihle  and  irrefiftible  :  To  which  I  fhall  now  thirdly,  fubjoin  the  Evidence  of 
F^Sis,  which  threefold  Cord  they  cannot  eafily  break. 

(3.)  How  can  Faith,  together  with  Repentance  and  Holinefs  that  do  ever  ac- 
company it,  be  the  Conditions  of  Redemption  to  all  Men,  ilnce  Fa(^s  u)d  Mv^nff 
do  evidence,  that  God  doth  mt  will  to  give  to  many  ^nd  great  Nations  the  Pre^chc 
ino-  of  the  Word  of  the  Gofpel,  out  of  which  Faith  comes  ?  "  How  fhall  they 
believe  in  him  of  whom  they  have  not  heard  ?  And  how  ihall  they  hear  without* 
a  Preacher  ?  And  how  fhall  they  preach  except  they  be  fent  ?""  Namely,  by  tii« 
Hand  of  the  fovereign  Difpofer  of  all  Things.     Rom.  10.  14,  15,  17. 

Mow  vainly  is  it  alledged  againft  us,  that  God  fincerely  wills  that  all  yT/^?;^,  .with- 
out £A-r£/i//o«,  be  faved,  to  wit,  by  Chrift's  Death,  and  come  to  the  KnowIexJge 
of  the  Truth,  fince  Fa£}s  and  Events  do  declare,  that  God  wills  to  withhold  the 
Means  of  that  Knowledge  and  Salvation  from  a  very  great  Part  of  Mankind, while. 
at  the  fame  Time  he  gives  it  unto  others,  who  in  Contradiftinclion  frtjm  the  reft 
are  called  his  People,  and  that  too  as  the  EfrefSis  of  his  Mercy,  yea  his  tender 
Mercy?  Thus  thefe  have  the  Light  of  Salvation  by  Chrift  granted  unto  them, 
wliile  the  others  fit  in  their  natural  Darknefs,  and  in  the  S!>adow  of  Death.  See 
Luk.  I.  76,  77 J  78.  where  it  is  faid  pf  that  famous  Preacher  of  the  Gofpel,  John. 
tbe  Bapti ft,  Cbrift's  Forerunner,  w'js*  *' That  he  foould  go  before  the  Face  of 
ibeLord  to  prepare  his  Ways,  to  give  Knowledge  of  Salvation  unto  his  People, 
{'his  People,  whofe  Jefus  he  is,  that  fliall  fave.them  from  their  Sins,  Mat.  i.  21.) 
by  the  Remiftion  of  their.Sins,.  through  the  tqnder  Mercy  of  our  God,,  w-bereby 
the  Dayrfpring  from  <^3  high  b^ti3..yirited'4s»  to  give  Light  to  them,  that  fit  iri 
Dj^i-knefs,  and  in  the  SMow  o£L>eatlT>  and,  to  guide  our  Feet  in  the  Way  of 
P^ce-"  ■■  Which  ex^cfily  an fwereitP  thie  Saying  of  the  ever-blefied  Jefus  to  his 
Father,  when  he  prayed  for  thag  peculiar  People  which  the  Father  gave  him  ouP 
from  ampng/'iall  Flejhy  that  he  might  give  eternal  Life  unto  them,  and  accordingly 
a  Soul-faving  Knowledge  both  of  the  Father  and  the  Son  their  Saviour.  Joh.i'j.. 
2j  3.  '•^  As  thou-  hail  giv0f)  him^6wer  over  all  Fkfti,  that  ke  fhauld  give  eternal. 
Life  to.as  ipaniy.^stlsiCHi^iwft  giyen-iaioi.  And  thiaisXife  Eternal,  that  they  might 
Ww  i^^t^i^OftV  ^f;^  Qod'>,,s!rncl'Je./lt3,  Chrift  whs^m  thoii-haft  fcn^*f':  >  -  ^i  ..  ji 

Htnc«L 


Of  prticular  R  EBiEMFtl&N.^:-  i6i 

•'Hehce  again,  ihe  Preachingiof  the  Gd^H  to  a  Pe^l^thafri^CT'er^ftiTi'had  it, 
is  by  our  jjlelTed  Saviour  himfelf,  called  the  Springinglip  Gf  L-'fght  to  a  People  that 
fit  in  l>arknd:fe,  in  the  Region  and  Shadow'  of  Cfeath,  '^/i?//;.  4.  i6.  Now,  as 
theholy  Scriptures  make  zpariial,  not  a  umverfcil  Revelatioti  of  the  favingKnow- 
ledge  of  God  thro'  Chrift,  an  Argument  of  his  Mercy,  yea  his  terfder  Mercy  ; 
fo  it  naturally  follows,  that  his  Redemption  of  a  peculiar  not  a  univerfal  People 
doth'/^  exalt  that  divine  Attribute,  Efpecially  When  to  this  we  cohfider,^  that  it 
both  provides  zniinfialliLl^  applies^  that  mofl:  heavenly  Balm  to  all  the''  Ol)jefls  of 
redeeming  Love.  M'oreover  this, tender  Jttributeh  not  to  be  meafured  bya,-6«- 
wa«,  but  a  divine  Line  ;  which  fliews  that  it  is  not  of  him  that  willeth,  nor  of  him 
that  runneth  :  but  of  God  that  fheweth  Mercy,  who  hath  Mercy  on  whom  he 
will  have  Mercy.  There  is  a  People  of  no  Underftanding,  concerning  whom  it 
is  faid,  *'  He  that  made  them  will  have  no  Mercy  on  them  :  and  he  that  formed'  "^ 
them  will  fhew  them  no  Favour,"  Ifai.  ^'j.  11.  Yea, undeniable  Fail  doth  de- 
clare, as  I  before  obferved,'  that  there  are  many  and  great  Nations,  unto  whom 
God  wills  not  to  aiFord  thofe  aforefaid  Fruits  andEfFedls  of  his  tenderMercyj'y/z. 
The  glorious  Light  of  the  Gofpel :  but  leaves  them  in  their  natural  Da rknefs  and 
in  the  Shadow  of  Death,  being  without  Chrift,  Aliens  to  the  Common  Wealth 
of  God's  fpiritual  yyr<2f/,andStrangers  from  theCovenant  of  Redemption, theCove-' 
nant  containing  the  Mercy  of  a  promifed  Saviour,  having  no  Hope,  and  without'  I 
Godi  in-  the  World  ;  they  do  remain  a  far  off,  are  never  brbtight  riighf  by- the  ^ 
Blood  of  Chrift,  continuing  Strangers  and  Foreigners  unto  him.  Eph.  2.12.  &c. 
And  who  and  where  is  he  that  dares  hence  to  reply  againftGod  ;  who  is  moft  free 
in  the  Difpenfations  ofhis  Favours,  without  giving  an  Account  of  any  of  his  Mat- 
ters unto  Clay  Mortals,  and  who,  without  any  Stain  to  his  Juftice,  might  have 
refufed  to  have  ftiewn  redeeming-Mercy  unto  any  of  the  fallcnLump  of  Mankind , 
and  as  polluted  Creatures  might  have da(hed  in  Pieces  everyShlea^  of  us  all  ?  Now 
{ince  the  abovefaid  bleffed  Means  of  applying  the  faving  Benefits  of  Chrift  Death, 
are  the  natural  Produdl  of  God's  tender  Mercy,  which  yet  he  grants  but  unto  a 
Part  of  Mankind  ;  let  our  Univerfalifts  try  to  reconcile  this  diftinguiftiingDifpen- 
fation  of  the  Almighty,  with  their  bold  After tions  of  his  univerfal  redeeming 
Love  and  tender  Mercy,  in  giving  his  dear  Son  to  die  for  the  Salvation  of  the 
whole  human  Race  without  Exception.  Let  them  exercife  their  heji  Skill,  in 
trying  to  reconcile  theirNotions  of  God's  gra'nting  a  univerfalRemedy  astheFruits 
ofhis  tender  Mercy  unto  all  Men,  with  his  aftual  with-holding  from  a  very  great 
Pan  of  this  all,  thofe  abovefaid  Means  of  applying  this  blefled  Remedy,  which  is 
alfo  the  Fruit  and  EffcGt  of  the  fame  tender  Mercy  of  our  God.  What  tolerable 
Reafon  can  they  render,  wherefore  God  as  the  Fruits  ofhis  tender  Mercy  did 
give  the  very  Life  of  his  moft  dear  Son  in  order  to  piirchafe  Light,  Life  and  Salva- 
tion for  all,  whilft  at  the  fame  Time- they  (our  Opponents)  are  obliged  to  confefs 
that  he  wills  to  leave  many  to  fit  in  Darknefs,  and  in  the  Shadow  of  Death,  nod 
granting  unto  them  the  Preaching  of  the  Gofpel,  as  a  Means  of  giving  them  the 
Knowledge  of  Salvation  by  the  Remiflion  of  their  Sins  thro*  the  Blood  and  the 
Merits  of  the  Redeemer  as  the  Fruits  ofhis  tender  Mercy  ;  fo  that  the  Day-fprin^ 
from  on  High  doth  not  vtfit  them,  in  order  to  give  them  llf^ht  in  ih^ir  ]!)arknefs 

and 


462  Of  particular  REDEMPTION. 

and  Shades  of  Death,   and  to  guide  their  Teet  In  the  Ways  of  Peace  ;  which  is 
by  the  Blood  oi  the  Redeemer'sCrofs.     In  £hort,  as  ihispartiaJ  divine  Revelation^ 
the  choice  Means  of  applying  the  Death  of  Chrift,  as  a  Sod  faving.  Benefit  ot  the 
Sons  and  Daughters  of  iVIen,   is  well  confifting  with  God's  Juftice,    and  tender 
Mercy,  fo,  by  juft  and  undeniable  Confequence,  the  aftual  Proviilon  of  Salvation 
for  a  Part  of  Mankind  only,  is  no  lefs  confiftent  with  thofe  divine  Perfections.  • 
Yea  hereby  they  are  beft  honoured  and  exalted  together  .with  the  greatRedeemers  • 
Wifdom,  in  laying  out  fuch  a  ScheiJie,  of  Redemption,  aa  fhou'd   not  depend' 
upon    Uncertainties-  liable    to  fail   'y,.h\xt.infaUibly    fecure    the  great  Ends,  ^ 
of  that  moft  important   and  unparrellel'd  Work  of  an  all-glorious  God.      Either  ' 
Chrift  by  his  Death  purchafed  the  pleaded  for  Conditions  of  Redemption  for   all 
Men,   or  he  did  not  ;   if  he  did,  then  it  will  fallow  that  all  Men  fhall  have  them 
tp  compleat  theirRedem_ption  &Salyatiqn,and  fo  all  ijiall  be  faved.     If  he  did  not, 
tjien  of  Courfeall  Men-are  left  in  a  Condition  liable  to  perifh,  for  want  oi z  com- 
/>/<?«/ Redemption. .    Which  fhews   the  Fully  of  Men's  pleading  for  a  meer  condi- 
tional P>.edemption.     Chrift  did  not  d}e;fpr  Men,  hecaufe  they  would^  but  bccaufe 
theyJJjould  believe,   repent  and  be  holy  in  order  to  make  them  meet  for  the  Enjoy- 
ment of  God  in  a  State  of  Glory  m  Heaven.     Whence  we  do  fitly  fay,  that  Jefus 
Chrift  is  become  the  Author  of  eternal  Salvation  unto  all  them  that  believe  and 
obey  him. 

Again,  If  Chrift  died  for  all  Men,  as  forrieaf^nTi,   upon  the  abovefaid  Condi- 
tions,   then  he  foreknew  whether  all  Men  wou'd  come  up  to  and  comply  with 
them  that  they  might  be  redeemed,  or  he  did  not.     To  fay  he  did  not,   were  to 
deny  his  Omnifcience,  contrary  to  Rev.  2.  23.     To  fay  he  did,  and  yet  to  affirm, 
that  he  neverthelefsdied  to  purchase  Salvation  for  all  Men  alike,    is  manifeftly  to 
blemifhhis  Wifdom,  and  to  turn  his  redeeming  Love  into  greater   Hatred,   unto 
all  that  are  in  the  EvQnt  not  faved  ;  fmcehe  knew,    that  thefe  once  Oojedts  of  his 
beftj  Love,  would  hence  become  in  a   far  greater  Degree  the  Subjedfs  of  his 
Wrath  than  they  wou'd  have  been,  if  he  had  not  fo  loved  them,  fo  as  to  die  for 
them.     The  very  fame  may  be  faid  of  the  Father's  Love  in  giving  bis  dear  Son  to 
die,  and  purchafe  Salvation  for  all  Men.     So  that  hereby  both  the  Father  and  theit 
Son  are  charged  with  Folly,   by  our  UniverfaJifts  abfurd _  Methods  of  reprefenting  1 
the  Work  of  Redemption  ;  \o  as  that  God  the  P'ather. knowingly  gave  his  Son,:/ 
and  the  Spn  knowingly  gax?  >himreif.to^i€;iiii^?tf/a  fpJT  J!«^»y,  and  fbut^at  a^^/W 
^^dveniure  for  all  Mem       •..  '"     -' '  •'.    .'!''•■  -  .  - 

Now  from  all  that  has  been  offered,  I  do  fairly  conclude,  that  God's  Redemp- 
tion of  the  Sons  and  Daughters  of  Men,    is  not  conditional^   but  abfolute.     That 
this  Scheme  of  Redemption  Jotb  beft. tend  to  honour  and  glorify  the  divine  <  Per- 
fections \n  general ^  and  m  particular  the  tender  Mercy  of  our  God;  and  by  juft  j 
Confequence  doth  beft  provide  for  the  penitent  believing  Sinner'sEncouragementu 
aiid  Conrolation  ^Vvvhoj,  from  the  ^^/^/t^/^-w^y}  of, Redemption,   is  enabled    to  be-lj 
lieve  /«  and  come  ««/^  Chriil,  as  a  returning  Prodigal  to  his  offended  Father, who- 
with  open  Arras  runs  to  meet  and  embrace  him,  giving  him  everlaiting  Confola- 
tion,  and  a  good  Hope  thro' Grace  ;    affuring   of  him,    under  his. Tremblings,.. 
Doubts  and  Fegirs,  th^t:  a  bruifed. Reed  he  will  not  bfeak,  and  •,  the  ifrnoakingii 


Of  ■particular  REDEMPTION.  26^ 

Flax  he  will  not  quench,  ^till  he  brings  forth  Judgment  unto  Vidlory.  Whence 
the  poor  humble  Believer  is  enabled,  joyfully  to  conclude  with  the  Apoftle,  Pi?//, 
1.6.  "  Being  confident  of  this  very  Thing,  that  he  who  hath  begun  a  good 
Work  in  me,  will  perform  it  until -the  Day  of  Jefus  Chrift  ;  who  loved  me,  and 
gave  himfelf  for  me."  Ga!.  2.  20.  Now  let  any  reafor.able  Misn]ndge^  whether 
this  Scheme  of  abfolute  Redemp^tion  I  plead  for,  be  not  far  preferable,  even  in 
the  Matter  of  true  Comfort  to  Penitents,  to  that  of  our  Univerfnlijis,  which  after 
all  their  Clamour  about  it's  exalting  God's  Merc)',  and  providing  for  the  Soul's 
Comfort,  dotli  leave  the  beft  of  Men  in  an  uncertain  State  as  to  Salvation,  even 
at  the  very  Thre[]nld  of  Heaven.  Which  fitly  ferves  to  overthrow  that 
Objedlion,  which  charges  our  Doctrine  with  ht\ng\hQ  Defrayer  of  all  Hope., 
Yea  at  this  Pinch,  I  would  afk  our  Opponents,  which  is  mofl  preferable  to  them, 
as  what  would  yield  them  the  mofl:  (J^r^'^'a^/^  andyfl/iyfl(f?(?r)' Frame  of  Mind  ;  a 
do  ubt fill  -And  precarious  Title  to  the  Lands  and  Eflates  they  pcfj'efs^  or  fuch  a  one 
as  is  abfolutely  firm  znd  fur e  P  And  then  to  apply  this,  to  an  Ir.tercfl  in  rtdeem- 
fng  Love.  As  for  the  unbelieving  &  impenitent  Sinner  (confidered  as  fuchj  ihei'r 
Scheme  don''t  pretend  to  provideComfort,any  more  than  ours.  Yea  in  ihh, theirs 
is  far  fhort  of  promoting  divine  Mercy  towards  him  ;  becaufe  it  leaves  him  m  his 
impenitent  State,  until  by  his  own  Frec-Will  Power,  without  any  fupernatural 
Aids,  he  fhsll  perform  the  pleaded  forConditions  of  Redemption,  whereas  he  will 
never  do  this,  until  made  willing  by  a  D.\y  of  God's  Power  upon  his  Soul'.  Thus 
the  rich  and  plentiful  Provifion  talked  of,  leaves  every  poor  inconfiderate  Sinner^ 
in  the  ready  Road  to  ftarve  and  perifli,  for  want  of  further  and  belter  Supplies. 

But  now  the  Do£lrine  of  peculiar  and  abfolute  Redemption  doth  of  an  &?-iZi77//;/f^ 
unbelieving^  make  a  Avilling,  believing  and  obeaicnt  People,  even  every  individual 
of  the  Thoufands  and  Millions  of  the  Objects  of  redeeming  Love,  given  by  the 
Father  to  Chrift  in  the  Covenant  of  Redemption.  Joh.b.'T,']-  "  All  that  the 
Father  giveth  to  me,  (faith  the  Redeemer)  (hall  come,  (mark)  y^i?// come  unto 
me,  and  h,im  that  Cometh,  I  will  in  wife  caft  out. '"  That  is  to  fav,  all  thofe 
whom  theFatlier  gave  unto  theSon  to- redeem  and  fave,  thofe  he  will  redeem  from 
all  Iniquity  and  purify  to  himfelf  by  the  Holy  Spirit  of  Grace,  enlightening  thtir 
Minds,  and  renewing  their  Wills,  fo  as  ihd.t  ih&y /hall certainly  thereupon,  wil- 
//fl^/y  come  to  Cht  ill:  for  Life  and  Salvation,  and  who  in  coming  fliall  be  moit 
kindly  received,  moft  richly  entertained  and  never  cafFout  of  hisFavour.  Whicli 
perfc<5lly  agrees  with  our  blclled  Saviour'sAccount,  cf  the  Greatnefs  of  redeeming. 
Love  ;  m  his  Difcourfe  with  Nicodcnnis  a  Ruler  of  th^-e  ffivs^  wlio  were  ready  to 
exclude  the  poor  Gentilrs^  the  Nations  of  the  World  {Math.  6.  33.)  from  havitTg 
any  Share  in  the  Benefit  of  the  Alefiah's  Coming  and  Kingdom,  witnefs  Pfter''s. 
Carriage  in  this  Matter,  Acls  ro.  until  better  informed  by  God  in  2  Vifion,  as; 
our  \jn\(\  inf;)rmed  Nicodemus  by  the  Words  of  his  Mouth,  ^s/;.  3.  16.  God  fi> 
loved  the  World,  that  he  gave  his  only  begotten  Son  that  vvhofoever-bcliereth  irk 
him,  fhou'il  not  penfh-  (to  wit,  in  their  Sins)  hut  have,  certainly  have  everlafling; 
Life.  CbrilFs  Sheep  do  liCar  his  powerful  Voice  in  the  CTofi.xcl,  do  obey  it  and 
follow  hin>,  wk>  giveth  unto  them  eternal  Life,  and  they  ITial!  never  perifb. 
They  are  carried  fafe  unto  Heaven,  in   the   tnumjihaut  Chariot  of  redeeming 

Ai  ru  Luve;;^ 


264  Of  particular   REDEMPTION. 

Love,    God   bath  yS?  loved   them.     And  yet  fome  of  our  L/>;/x;^;y?////?^  are  ready 
(tho*  with  more  Kecnnefs  than  gsod  Reajsn J  to  retort  upon  us,  that  according   to 
cur  Hypothrfts,    '/o/'.  3.  16.    muft  run  thus,   "   Qod  Jo  hated  ihe   World    that  he 
gave  hii;  only  begotten  Son,   to  die  but  for  a  i^w  of  all    the   World,  inftead  of 
God /(? /(JT/^^/ the  World,  dirV.     But  to  pay  them  with  a  little  of  their  own  Coifiy 
I  anfwer,   that  if  the  Terms  (the  IForld)  be  taken  in  iheir  univerfal  Stnfe  (which 
by  the  Way  after  all  their  flretching  the  fame  on  their  Tenter-Hooks,    ihey  can- 
Dot  make  to  reach  that  Length  and  Breridth)  thenGod  wou'd  be  faid,  fo  to  love  all 
the  VV'orld,  as  to  gi\'e  his  dear  Son  to  die  for  their  Salvation,  andat  the  fame  Tmie 
Wfl^ys  to  love  them,  as  to  give  unto  them  a£tual  Salvation,  nor   indeed  abfolutely 
jecurc  either  /V,  or  Faith  the  Condition  of  it,    unto  any  one  of  them  all,  which  15 
molt    abfurd.     Nay  according  to   their  Notions,  of  God's  univerfal  redeeming 
J^ove  being  extended  to  all  Men  alike,   is  to  render  him  to  love,   and  will  the  Sal- 
vation of  L/w/J^AVt/^?-;,  ^svjt\\z%  Believers^    which  wou'd    be   to  love  and  hate  the 
fame  Perfons,  and  to  will  both  their  Salvation  and  Damnation  at  the  fameTime. 
And  after  all  their  Clamour  on  this  Head,   againft  our  Expofition  of  this  Text, we 
do  at  the  mojl  and  worjl  only  exclude  £/«W/Vt;<fr/,  from  having  a  Share  in  the  faving 
Benefits  of  redeeming  Love.      And   fuch   our   Opponents  do   themfehes  exclude 
thereform,   and  confefs  that  all  Men  (hall  not  be  faved  ;   that  fome  do  perifh   in 
their  Unbelief,    notwithftanding  that  they  fay   Chrifl   died   to    redeem,   and    that 
God  the  Father,   as  tlie  Fruits  of  his  univcifal  Love,   willed  thereby  the  Salvation 
of  all  Men.      "   It   (as   the  excellent   Mr.    Hunion  obferves)   God's    Minilfers 
"   cou'd  truly  tell  xMen,that  Chrift  died  for  all  Men  withoutException  ;  yet  they 
"   cou'd  not  tell  them  that  any  more  [come  to  Ripcnefs  of  Yean  and  Vnaer/iand'wg) 
*'   {[lall  be  faved  than  adfually  do  believe  in  him  ;   and  it  is  certain  that  all  who  do 
*'   fo  in  Truth  fhall  be  faved.      It  is  not  my  Knowledge  that  Chrifl:   died   for   me 
*'   that  is  the  Ground  of  my  believing  in  him  ;   but  the  Command  of  God  requir- 
*'   ing  ir,  and  the  Declaration  that   whofoever  doth  {o  fhall   have   eternal  Life. 
*'   Upon  this  I  have  not  only  a  Liberty  and  Encouragement  to  believe  when  the 
*'   Gofpel  is  preached  to  me,   but  it  is  my  Duty  fo  to  do.      In  the  Olyfnpic  Games 
*'   there  were  many  that  run,  altho'  but  one  received  the  Prize,      i    Cor.  9.  24. 
*'   But  in  the  Cafe  before  us  not  only  one^  but  alt  who  truly  believe  fhall  be  faved. 
*'   Therefore  when  the  Man  put  the  Qi^ieftion  to  our  Saviour,    VVhether  there  are 
*'   few  that  ire  faved  ?    He  bid  him,   *'  Strive  to  enter  in  at  the  flrait  Gate,  for 
"   many  I  fay  unto  you  fhall  feek  to  enter  in,  and  fnall  not  be  able,"  Luk.  13.24." 
^Vhere  obferve,    the  Non-Entrance  of  many  who  feek  to  enter  in,   is  made   an 
Argument  wherefore  he  fhou'd  ftrive  to  enter  in,    not  an  Obftru6fion  thereunto. 
So  that  in  fhort,    very  confijiently  with  the  Doctrine  of  peculiar  Redemption,   we 
do  pubhckly  exhort  all  our  Hearers  to  believe,  that  they  may  be  faved,    ufing  all 
Diligence  in  the  Ufe  of  all  the  Means  of  Grace  and  Salvation  ;   patiently  and  con- 
ftantlv  waiting  thereon,   as  the  poor  impotent  Man  ^/V/at  the  Pool  of  Bethejda  for 
the  Moving  of  the  VVaters  for  Healing,   who  tho'  he  waited  long  did  not   wait  in 
vain.      And  for  poor  SinnersEncouragement  herein,  we  /r«/y  and  confi^leritly  fay, 
thatGod  fo  loved  the  World  that  he  gave  his  only  begottenSon  that  whofoever  be- 
lieveih  in  him,  fhou'd  not  perifh  but  have  everlafting  Life.     That  the  Gofpel  of 

Chrifl 


of  particular    REDEMPTION.  76's 

Chrift  is  the  Power  of  God  unto  the  actualSalvation  of  all  them  that  truly  believe, 
according  to  Rom.i.  16.      Which  yet  our  Univerfalljis^'vjho  hold  with  final  falling 
from  Grace  ;  will   not  allow  us  to  affirm.      Moreover  the  judious  Reader  is  de- 
fired  to  obferve,    that  as  our  Opponents  by  their   loudeft  AfTertions  of  univctj'al  \ 
Redemption,   and  of  God's  ^^«^rff/ Love  to  all  Men,  don't  make  the   Subjeds  of  1 
adtual  Jullification  and  Salvation  ever  the  more  ;   fo  rue  by    averting  that    Chrift  ! 
6\ti\ '(or  fome  only,   don't  make  them  ^i;^r //6^ /<"_/}.      While  they  a  fTert   that  Chrift' 
died  for  all  Men's  Redemption  and  Salvation,  they  don't    pretend  that  all   Men 
fhall  in  the  Event  be  a<5tually  redeemed  and  faved  :    We  fay  that  all  thofe  fliall  he 
adtually  redeemed  and  faved  for  whom  Chrift  died.     So  that  after   all,    their  moji 
difmal  Declamations  zg-di\n&i  xiSj   cx\\n2,  out  unrnerciful  !    unmerciful  DoHrine  I    It 
is  evident,    thiit  we  don't  thereby  in  the  leaft   Degree   leflen  the  Number    of  th^ 
actually  redeemed  and  faved  :   But  rather  afcertain  the  <7^ai5/ Redemption  andSal- 
VAUiin  oi  Thoujands  of  Adillions,    ten    Thoufand   Times  ten  Thcufand,  and  Thoujar.ds 
of  TT'o^yivMi^i,  an /«ww/n^r^^/f  Number  of  all  Nations,  and   Kindreds,   and.  People 
and  Tongues.      Rev.  7.  g.      Whilft  our  Opponents  very  merciful  Dextrine,    ren- 
ders the  atfluil  Salvation  of  every  one  altogether  precarious  and  uncertain^    jea  as  a 
moral  I'npojfthiiity,   as    I   have  largc-lv   fiiewn  under  the  Head  of  Election.      They 
nuintain  a  univrrfal  Redemption^   and  at  the  fame  confcfs  :i  partial  or  peculiar  AV//- 
vation  o^  {yvcxQ  on\y.      We  m;i\nt?.\n  ^  peculiar  Redemption,    and   a  peculiar  Sa/va^ 
iion,   which  is  to  be  caf^ent  with  ourfelves  ;    whilft    our  Opponents  Notions  are 
m.>it  incoiifiifent.     Hence  then  after  all  their  clamorous  Out-cries,   I  wciu'd  fain 
know  wherein  lies  the  i;!?/'^  j!j^;vir?/ .i/^rc//'«/wi?/}  of  their    Di  6trine,    which    they  fo 
much  cry  up  ;   and  the  TJnmcrciftlnrfs  of  ours  which  thev  do  fo  m\ch  c y  dcivn    ?    bo 
that  upon  an  impartial  &  'horo'I:;quirv,all  thcirObjtdtic  ns  agi-inft  us  are  no  more 
thaii  fo  many  vain  Flourifhcs,  or  noxious  Vapours,    wliich  difappear  at  the  bnght 
S'jn's  Approach.      Whilft  their  own  Dodlrine  &;Confeflioiis  are  moft  inconfiflcnt 
with  each  other, as  well  as  contrary  to  the  glorioJsPerfeiliorsof  God  :  But  cui'i.  all 
of  a    Piece   harm  Miioufly   confiftent,  well  comporting  with  and  promotive  of  the 
H  inour  of  the  divinePerfeCtions.     Our  Doctrine  reprtTcnts  redeemir.gLove(which 
is  the  greateft  of  all  Love  )  as  ever  reHing  upon  the  ObitiSIs  thereof,  boi\}  providing 
and  fnuring  the  faving  Benefits  of  the  fame  to  the  RedcciiTed,5c  accordingly  giving*. 
Life  5^  Motion  to  all  theMeansof  Cjrace  &Sa]vation,anfwerable  toGcd's  immut- 
able Nature,    his  moft   wife    and  gracious  Defigns  in  giving  a  Saviciur.      Bur  our 
Opponents  Do^rine  reprefents  God  as  making  all  \'Ien  thcObjcds  of  iii?  greattft 
Love,  yet  fo  as  that  he  afterv/ards  removes  it  from    many  of  them,   changing  it 
Hito  the  greattft  Exertions  of  his  Hatred,   Wrath  and  Indignation.      If  the  Love 
ct  God  was  fuch  ns  to  provide  fo  glorious  a  Remedy  for  all,  what  toleriible  Rea- 
fon  can  be  afiigncd   wherefore  he  fliould  not   (as  muft   be   allowed   to  be   inhis 
Power)  take  fuch    Meafures  as  would  cfFedtually  apply   the    healing,    fan£lifying 
and  Soul-faving  Vertues  thereof  unto  all,  for  whom  they   fay  it   was  provided? 
Hjw  can  it  be  in  any  good  Reafon  thought,  that  the  infinitely  wife  God  fhould 
leave  rhe  great  En  I  of  the  chiefcfl  of  his  Works  (hv  which  he  muft  have  dtfign'd 
to  difplay  his  glorious   Perfcifticms    in  ihe  hicheft  Man.ncr)   Xiholk  uvdclcindnable, 
and  accordingly  liable  to  be  totalh-  fniffratcd  and  overthrown  by  the  fickle  Deter- 

M  m  2  minaiiciis 


266  Of  particular   REDEMPTION. 

minations  of  poor  finful  and  depraved  Creatures  ?     The  Scripture  faith  of  Men's 
Redemption,  that  Chrift  was  delivered  for  their  Offences  and  rofe  again  for  their 
Juflification,  and  that  at  the  right  Hand  of  God  he  maketh  Interceffion  for  them. 
But  if  after  all  this,  fome  of  thofe  very  Perfons  for  whom  Chrift  thus  a6led,  fhall 
for  their  Sins  be  eternally  condemned  ;    where  is  the  Jujiice  and  Mercifulnejs  that 
our  Opponents  hoajl  of  io  attend  their  DoSlr'ine  ?     Or  what  proper  Relief  can  it 
yield  to  the  wounded  Confcience  of  a  poor  Sinner,   who  is  foundly  convinced  by 
■woful  Experience  of  his  utter  Inability  (even  with  all  his  free-will  Stock)  to  apply, 
this  healing  Balm  ?      And  fuppofe,  for  Argument's  Sake,  he  can  make  a   Shift  to 
do  this,    why  the  poor  Soul  {till  remains  upon  the  very  Brink  of  Danger,   liable  to 
fall  away  and  perifh,  having  no  abfolute  Promifes  allowed    him   for  his  Comfort, 
and  Safety  ;   fo  that  his  fpiritual  and  eternal  Life  ever  hangs  in  Sufpence  before  his 
Eves  ;   whojtho'  he  may  bein  a  State  of  Favour  with  God  and  of  SalvationTo-a'iTy, 
may  fall  into  a  State  of  Wrath  and  Damnation  To-morrow,  and  poffibly  ever  re- 
main fo  :   Eor  our  Univerfalifls  being  very  merciful  Aden,   won't  allow   of  God's 
Q^w'wig  abfolute,  confirming,    infuring  Grace  to  aiiy  oni  of  the  Objc6iS  of  redeeming 
Love.      Whereas  on  the  other  Hand  ive  fay,  that  all  and  every  one  o^  the  Objects 
of  that  ^7V^/<?/?  Love  fhall  as    certainly  hvive  the  Remedy  Jhvingly  appJiecl  to  their 
Souls  as  ever  it  was  provided  tor  them  :   Whence  every  penitent  Believer   hath  the 
greate/i  Ground  oi  joy  and  Co?}ifort,  altho'  Chrift  died  to  redeem  only  z  peculiar 
People. 

And  now  from  the  whole  of  what  hath  been  offered,  I  do  fairly  conclude,  that 
the  Dodtrine  o^  abfolute  peculiar  Redemption  doth  bf/i  honour  the  divine  Perfec- 
tions, and  provide  for  fulid  Soul-Comfort  to  every  p-'nitent  returning  Sinner,  and 
that  the  contrary  Doctrine  doth  juft  the  contrary  of  this,  notvvithfianding  what  is 
objeiled  againfl  us  :  For  how  fhocking,  both  in  Regard  of  the  great  Redeemer's 
Honour,  and  the  penitent  Believer's  Comfort,  doth  it  found  to  fay,  that  juftified 
reconciled  Perfons  may  be  damned  ?  That  thofe  who  are  the  Objects  of  God's 
greate/i  Love  may,  yea,  that  many  of  them  do  become  the  Subjeds  of  his  greatcji 
Wrath  and  fiery  Indignation,  to  be  devoured  as  God's  Adverfaries  ?  That  many 
of  thofe  very  Perfons  for  whom  Chrift,  with  the  Price  of  his  own  precious  Blood 
obtained  eternal  Redemption,  Ihall  neverthelcfs  lie  under  the  Sentence  of  eternal 
Condemnation  ?  That  many  of  the  adopted  Heirs  of  Heaven  do  at  length,  as  all 
of  them  mi^ht,  become  the  Heirs  of  Hell  ? 

Again,  How  doth  it  found  to  fay,  That  the  all-glorious  God  frcel)'  gave  his  be- 
loved Son  to  die  and  {■a.ve  from  per ijlnng  in  their  Sins,  thofe  very  Per/ens  whom  he 
pcrfedlly  foreknew  would  neverthelcfs  a^ually  pcriflj  therein  ;  yea.  that  this  Gift  of 
his  dear  Son  to  and  for  them,  as  the  Fruits  of  his  redeeming  Love  for  their  Salva- 
tion, would  ifTue  in  the  abundant  Increafe  of  their  Mijery  under  a  State  of  Con- 
demnation ?  That  God's  moji  fincere  Intentions  of  Salvation  (Expreflions  often  in 
their  Mouths)  (hall,  as  to  many  Men,  become  really  fruftrate  and  vain  ? 

And,  in  a  Word,  How  doth  it  found  to  fay.  That  the  all-wife  God  laid  out, 
and  that  the  creat  Redeemer  wrought  no  better  than  a  conditional  precarious  Re- 
demption ^^  blind  Adventure  for  all  Men  ;  <o  that  hence  it  might  have  come  to 
pafs,  that  not  io  much  as  one  Man  fhould  have  been  adually  favQd  of  all  that 

Chrift 


Of  particular   REDEMPTION.  267 

Chriil  died  to  redeem,  and  by  the  Price  of  his  precious  Blood  purchafed  Salva- 
tion r  That  the  Lord  Jefus  loved  and  died  for  the  Redemption  and  Salvation  of 
them  ihnpcrifo,  as  much  to  all  Inte?:ts  and  Piirpofes  as  for  thofe  that  zre  foved  -^ 
whence  it  comes  to  pafs,  that  the  Saved  have  no  more  to  blefs  God  for  in  the 
Matters  of  Redemption  and  Salvation,  than  thofe  that  are  damned ;  the  Saved  hav- 
ing gotten  to  Heaven  meerly  by  their  better  Improvements  of  their  free-will  Stock 
of  common  Grace,  whereby  they  ?ti(ide  them/elves  to  differ  from  others,  and  not 
■by  Virtue  of  any  d'lji'ingmjhmg  abfoliite  Grace  and  Favour  o^  God?  I  fay,  How 
doth  this  foimd  ?  Surely  not  to  the  glorifying  the  divine  Perfedions,  nor  to  the 
gladding  and  comforting  the  Souls  of  Believers.  And  )et  furcly,  without  any 
Prevarications,  this  is  the  Cafe  of  the  Doctrine  of  ttn'iverfal^  conditional  Redemp- 
tion, vi'hich  yet  our  Univcrfali/is  do  moji  highly  applaud.  But  from  fuch  Methods 
of  honouring  the  great  Redeemer  and  comforting  poor  penitent  Sinners,  good 
Lord  deliver  us  !  May  God,  in  his  infinite  Aiercy,  grant  me  a  Share  in  that  Re- 
demption that  \s  peculiar,  abfolute,  free  zud  firm,  founded  on  a  Rock  I  'I'his  fiiall 
be  unto  me  Light  in  my  Darknefs,  z.  fure  Foundation  for  my  Faith  and  Hope  at 
all  Times,  and  a  Spur  to  my  Obedience  as  long  as  I  live  ;  that  being  delivered 
out  of  the  Hands  of  mine  Enemies  by  my  glorious  Redeemer,  I  may  ferve  him 
without  Fear,  before  him  in  Righteoufnefs  and  Holinefs  all  the  Days  of  my  Life  : 
Ever  bearing  in  Mind,  that  by  this  I  fliall  comply  with  one  great  End  of  my  Re- 
demption bybiin,  as  it  is  written.  Tit.  2.  14.  "  Who  gave  himfelf  for  us,  that 
he  might  redeem  us  from  all  Iniquity,  and  purify  unto  himfelf  a  peculiar  People, 
zealous  of  good  Works." 

CHAP.     III. 

Wherein  Entrance  is  made  of  my  Anfwer  to  the  latter  Fart  of  the  afore faid 
Objection,  founded  on  thoje  Texts  ivhich  fpeak  of  Chrifl's  dying  for  all, 
of  his  taj-ftng  Death  for  every  Man,  and  fuch  like  Terms  of  Univerfality. 

'AVING  finifhed  what  I  intended  to  offer  in  Behalf  of  peculiar  Redempti- 
on, under  the  aforefaid  general  Head  of  Argumentation,  from  the  divine 
Perfcaions,  from  the  ejfential  Parts  of  Redemption,  and  Fa£i,  I  ffiall,  by 
divine  Affiftance,  proceed  to  examine  the  chief  o'i  thofe  particular  Texts  of  Scrip- 
ture, whereon  our  Opponents  are  wont  to  found  their  Notions  of  o-^w^r^/ Re- 
demption, or  that  Chrift  \\\q  fccond  yfda?n  died  to  redeem  every  Individual  of  Mzn- 
kind  that  fell  in  the/r/?  Jdam,  as  moJl  fondly  taken  up  with  thofe  Terms  of  Uni- 
verfality, which  appear  in  the  faid  Texts  of  Scripture,without  a  due  Confidcration 
of  thofe  proper  Re/iri^ions  and  Limitations  wherewith  their  feveral  Senfes  are 
bounded  ;  fuch  as  {oil  Men)  {every  Man)  {the  IVorld)  {the  luhole  World)  and  fuch 
like,  which  may  well  enough  ferve  to  make  a  Flourijl)  zuithal,hy  fuch  as  content 
themfelves  with  the  bare  Sound  of  Words,  without  looking  further  into  the  Scope 
ot  the  Place  where  they  lie,  and  unto  the  Analogy  of  Faith. 

But 


26S  Of  particular   REDEMPTION. 

But  from  what  has  been  already  ofFered,  the  Reader  may  eafily  obferve,  that' 
the  moll  that  can  be  underftood  by  the  aforefaid  Terms  ot  Univerfahty,  is  all  and 
every,  or  the  whole  Wurld  of  Gij^'j  £'/f^,  Chrift's  Sheep,  or  the  Children  of 
God  amongil:  both  Jeius  and  Gentiles,  that  lie  fcattered  abroad  throughout  the 
whole  World,  whom  Chrift  was  to  die  for  and  gather  together,  according  to 
Job.  II.  51,  52.  This  is  an  Interpretation  'hat  will  i^ear  the  ?//wc/?  Trial  by  the 
Touchftone  of  holy  Scripture  a.nd  Fa6f,  which  that  of  our  Opponents  cannot  hear  ; 
becaufe,  when  they  have  Wretched  thofeTeims  of  Univerfality  on  their  Tenter- 
Hooks  to  the  utmoll,  they  cannot  prove  thern  to  iignifv  every  'individual o{  Adam's 
fallen  Rice  that  ever  zvere,  ox  [hall  be.  Which  Obfervation  <v^«^  is  enough  to 
ruin  their  Caufe,  as  the  whole  Strefs  of  their  Arguments  from  thofe  faid  Texts  and 
Terms  of  Univerfality,  lies  upon  a  wrong  Suppofition,  and  Prefumption  that  they 
iX\vA\y  and  intend  the  whole  human,  fallen  Race  individually  ;  fo  upon  a  fair  and 
juft  Difproof  of  this  their  Interpretation,  by  natural  and  undeniable  ConJ  quence^ 
their  Arguments  for  univerfdl  Redeniption  thereon  founded,  do  inevitaily  fall  to 
ehe  Ground.  How  can  the  Super jlruSiureJland,  when  proved  to  be  ereded  on 
no  better  than  z  fandv  Fountiation. 

If  real  FaSi  may  be  aJmitted  for  Proof  in  this  Matter,  I  have  that  to  produce, 
together  with  an  irrefragable  Argument,  taken  from  the  mo/f  /hocking  Abfurdiiia 
that  cleave  to  our  0/)/'i?«f'??i  Interpretation  of  the  Texts  they  do  produce  in  this 
Matter,  whereby  tiiey  do  them  Wrong,  in  attempting  to  ftretch  them  beyond 
their  Line.  For  from  thence  to  affirm,  that  Cftrifi:  died  to  redeem  all  the 
V/hole  fallen  Race  individual!)-,  is  plainly  in  EfFedt  to  fay,  that  the  Damned 
in  Hell  were  once  the  Objecb  of  his  redeeming  Love,  'Judas  not  (xceptcd  :  Yea 
that  Chrift  by  the  Price  of  his  moft  precious  Blood  purchafed  eternal  Redemption,, 
for  all  whofe  Souls  Vv'eie  aciually  in  the  Prifon  of  Hell  at  the  Time  and  Hour  of  his- 
Bhodjlei -md  Death,    wb.en  he   aflually  paid  down  the  Price  of  Redemption. 

To  make  this  evident  let  it  be  obferved,  Fir/l,  That  our  bleiied  Saviour  was 
not  actually  ofFered  upon  the  Crofs  for  Man's  Redemption,  until  fomeThoufands 
of  Years  after  the  Creation  and  Fall  of  Man. 

Secondly,  Every  one  muft  allow,  that  all  finally  impcniteiKt  Sinners,  who  died 
in  every  fucceffive  Age  during  that  long  SpaceofTime,  certainly  went  to  Hell, 
as  unto  their  ozi;,7  Place,  as  is  faid  of  yWi?j.  It  is  an  «ivW  Teftament  Truth,  that 
the  Wicked  Ihall  be  turned  into  Hell  and  all  the  Nations  that  forget  God,"  PfaL 
g  17.  And  it  is  a  ««v  Teflameiu  Declaration  by  the  Adouth  of  the  iv^'fl'^.fOTi'r 
him/elf,  that  zvide  is  the  Gate  and  broad  is  the  IFay  that  leadeth  into  Deftrudicn  ». 
and  many  there  be  which  go  /'/  thereat,  in  Contradiftindtion  from  the  frrait  Gate- 
and  narrow  Way  that  leads  to  Life,  and  the  few  (comparatively)  ihAt  find  it,  as 
Walkers  in  that  good  Way,  Math.  7.  13,  14.  And  the  Apofilc  Peter  after  this 
declared,  that  the  difobedient  Spirits  of  the  Antidiluvian  Rebels,  the  Inhabitants 
of  the  old  wicked  World,  whom  God  overthrew  by  the  mighty  Flood,  were  in 
Prifon,  viz.  the  Prifon  of  Hell,  i  /•/.'/.  3.  19,  20.  Now  fince  the  Cafe  is  thus 
as  reprefented  in  thefe  two  Propofitions,  for  any  to  ailert  that  Chiifl:  died  to 
redeem  all  Adam's  fallen  Race  individually,  it  is  to  argue  againfl  Fa^i  and  all 
^ood  Reafon,   reprefenting.  the  great  Redeemer  toad  as  abfurdly  as  they  argue.     It 


Of  particular  REDEMPTION.  26g 

istofurnifh  out  aPlea  for  opening  theDoorsof  the  infernal  Prif()n,and  fctting  atLi- 
berty  all  it's  human  Prifoners,  to  whom  notwithftanding  belongs  no  Enlargement, 
fince  they  muft  lie  there  until  they  have  paid  the  very  laft  Mtie  of  that  greatDebt, 
for  t  he  which  they  were  caft  in  thither,  fuffering  the  Vengear.ce  of  eternal  Fire. 
And  vet  even  for  thefe  (according  to  onr  merciful  zv\<^  very  ivije  Univcrfaliftsj  the 
great  Redeemer  once  paid  dovjxx  no  lefs  a  Price  than  ihat  ofhii  moji  precious  Bloody 
vviiereby  he  purchafed  for  them,  as  much  as  for  any  Saint  in  Heaven  an  eternal 
Redemption.  As  much  for  Judas  that  Son  of  Perdition,  as  for  Paul  and  Peter, 
thofe  Heirs  of  Salvation.  That  Chrift  died  to  redeem  from  Wrath  and  Hell, 
many  Thoufands  that  were  a£tually  in  Hell  at  theTime  of  his  Death,  and  that  had 
been  there  for  a  long  Space  of  Time  before,  and  who  neverthelefs  do  flill^  and 
fivr  zc^/// remain  there.  Thws  v^hWc  i\iQy  migbtHyfouri/l)  whh  fome  few  Texts 
of  Scripture,  which  they  prefs  into  their  Service,  and  wreft  to  feive 
their  Turn  in  order  to  prove  that  Chrift  died  for  all  Aden  without  Exception,  they 
do  er'e  they  are  aware  moft  wretchedly  Blunder,  expofe  their  own  Wcaknefs  and 
Folly  to  public  View,  and  Trumpet  forth  their  own  Jbfurdities.  This  is  fo 
obvious  that  even  a  tveak  Man  may  difcern  it.  Wife  Men  !  who  fo  confidently 
build  on  a  fandy  Foundation  from  a  fond  Conceit  that  it  was  made  of  a  Rock, 
whence  their  Building  doth  Toon  fall,  and  behold  great  is  the  P'all  thereof  !  T'his 
is  the  Fruit  and  Effect  of  their  laying  fo  much  Strefs  on  the  bare  Sound  oi  Words, 
even  Words  oi  equivocal  Sound  and  Signification,  without  a  due  Confideration  of 
the  fad  Inconveniencies  they  do  thereby  run  into,  as  before  fliewn. 

And  here  for  any,  as  a  Prop  to  their  tottering  Building  to  objeiSl,  That  God  up- 
on the  Fall  mzdc  z  Covenant  of  Grace  whh  all  Men  ;  that  Chrift  fliould  become 
their  Redeemer  upon  Condition  of  their  P'aith,  Repentance  and  Obedience,  and 
that  they  thence  fhould  be  faved  if  they  vjould,  doth  not  a  Whit  mend  the  Mat- 
ter, nor  remove  the  Inconveniencies  aforefaid  attending  the  Dodirine  of  univerfal 
Redemption,  fince  ftill  hereby  Chiift  is  reprefented  as  undertaking  for  all  Men  at 
a  meer  blind  Adventure,  and  thence  in  vain  for  ?nany  ;  which  is  moft  unworthy  of 
his  infinite  Wifdom  and  matchlefs  redeeming  Love,  as  I  have  before  fhewn  ;t 
large.  For  him  a^ually  to  die  at  z.  meer  Uncertainty  for  all  Men,  in  vain  for 
many,  and  for  him  to  undertake  to  die  after  this  Adanner  for  all  Men,  amounts  to 
one  and  the  fame  Thing  :  So  that  my  Objector  neverthelefs  ftands  in  the  fame 
Place,  without  gaining  the  leaft  Ground,  like  the  Door  on  the  Hinges,  notwithr 
ftanding  its  Motion. 

But  if  this  Prop  fails,  our  general  Redemption  Men  can  foon  furniOi  out  ano- 
ther, obje6ling  thus,  "  That  if  (as  we  fay)  many  were  actually  in  Hell  at  the 
*'  Time  of  Chrift's  Death,  and  that  'tis  therefore  abfurd  to  talk  of  Chiift's  dying 
*'  for  all  Men,  and  (o  for  thefe  ;  it  is  no  lefs  abfurd  to  talk  of  his  ad^ual  dying 
*'  for  the  many  Thoufands  that  went  to  Heaven  long  before  his  Death,  and  who 
*'  at  the  very  Time  of  it  were  adurdly  in  that  blefted  Place  :  P'or  by  the  fame 
*'  Rule  of  arguing,  it  muft  be  ncedlefs  for  him  to  die  to  purchafe  Salvation  and 
"  a  Place  in  Heaven  for  thofe  whofe  Souls  were  adtually  faved  and  brought  thi- 
«*  ther  already,  even  many  Hundreds  of  Years  before  that  Time." 

Thus 


270  Of  particular  REDEMPTION. 

Thus  have  I  fet  this  Objc6i:ion  in  2.%  fir  on g  a  Light  as  the  Objeilors  themfelves 
can  defire  j  altho'  with  a  Defign,  \  freely  confefs,  that  I  may  give  it  the  greater 
Overthroiv^  and  put  the  Objeciors  to  the  deeper  Silence,  by  condemning  them  out 
of  their  own  Mmiths,  for  the  which  1  conceive  they'll  return  me  but  little 
Thanks.  My  Anfwer  is, 

(l.)  That  if  there  be  any  Abfurdity  inallcdging  that  Chrift  died  for  th  ^fe  that 
were  in  Heaven  at  the  Time  of  his  Death,  it  doth  as  much  fall  upon  the  Ob- 
je<5t3r's  Dodtrine  of  univerfal  Redemption,  or  of  Chriff's  dying  individually  for 
all  Men,  as  upon  ours^  fince  thofe  Thoufands  then  in  Heaven  are  Part  of  this  all 
for  whom  they  fay  he  died  to  redeem.  Befides,  after  all  that  is  tbjedled  to  us  on- 
this  Head,  our  Charge  of  Abfurdities  againft  ///,?/>  Scheme  of  Chrilt's  ailual  dj/ing 
for  the  Redemption  of  all  thofe  that  were  in  Hell  at  the  Time  of  his  Death,  re- 
fn^ins  unremoved^  fuice  thev  confiantly  aver,  that  he  died  to  f\ivch2i{e.  7i  univerfal 
Redemption  for  ^^^rjy /A/i/zz/Vw^/ of  Mankind,  for  one  as  much  as  for  another, 
for  all  as  much  as  for  any  one  ;  confidently  producing  many  Scripture  Texts  for 
■the  Proof  of  this,  preffing  them  into  their  Service. 

(2.)  After  all,  it  remains  moft  apparently  evident,  that  ourScheme  of  Redemp- 
tion is  mofl  harmonioufly  confifl^ent,  ftanding  clear  of  all  Abfurdities  as  before 
fl:ewn,  and  particularly  of  that  laid  to  our  Charge  in  the  above  Objeflion  :  fince^ 
all  thofe  old  Teftament  Believers,  who  went  to  Heaven  before  Chrift's  acflual 
Payment  of  the  Price  of  their  Redemption,  went  unto  that  bleffed  Place  upon  the- 
C'Wi/of  that  Payment,  anfwerable  to  the  Covenant  of  Grace  and  Redemption, 
that  v/as  made  on  their  Behalf,  between  God  the  Father,  and  God  the  Son,  their 
Sponfer  and  Surety  before  the  World  began,  they  being  then  chofen  in  him  and' 
given  to  him  by  the  P'ather  to  redeem  and  fave.  Eph.i.^.  foh.  17.1,2.  Prov.. 
8.  22,  to  32.  In.  the  Faitbof  v^hich  (being  revealed  in  the  feveral  Promifes  and 
Prophefies  which  related  thereunto)  they  both  lived  and  died.  All  thefe  died  iot 
Faith,  to  ivit  oithis^  with  the  Faith  of  Gj?^i'x  Eleol.  Heb,  li.  i^.  Tit.  i.  1,2. 
*•  PW  a  Servant  of  God  and  an  Apofl-le  of  Jefus  Chrift,  according  to  the  Faith 
ef  God's  EIe6l,  and  the  acknowledging  of  the  Truth  which  is  after  Godiinefs  :  In 
Hopes  of  eternal  Life,  which  God  that  cannot  lie  promifed  before  the  World  be- 
gan :  But  hath  in  due  Times  manifelted  his  Word  thro'  Preaching.""  '■'  God- 
U'ho  at  fundry  Times  and  in  divers  Manners,  fpake  to  the  Fathers  by  the  Pro- 
p^hets,  hath  in  thefe  laft  Days  fpoke  to  us  by  his  Son,"  Heb.  i.  i.  Accordingly 
they  then,  (as  well  as  we  now)  were  in  due  Time  called  with  an  holy  Calling,  not 
according  to  their  IVorks^hut  according  to  God's  own  Purpofe  3r;dGrace  which  was 
given  them  in  Chrift  Jefus  before  the  World  began,  2  Tim.  r.  9.  Rom.  3.  24. 
*'^  Being  juftified  freely  by  his  Grace,  thro'  the  Redemption  that  is  inChrift  Jefus,, 
whom  God  bath  fet  forth  to  be  a  Propitiation  thro'  P'aith  in  his  Blood,  for  the  Re- 
roiilion  of  Sins  that  are />c7/ir,  thro'  the  Forbearance  of  God.'""  Plainly  referring-, 
unto  the  pafl  Times  of  the  old  Difpenfation  of  the  Gofpel,  when  the  old  Teftament 
Saints  had  their  Sins  pardoned,  and  their  Perl'ons juftified  thro'  Faith  in  Chriit's 
Blood  the  Price  of  their  Redemption  ;  altho' oj-;i^/ not  ^^f?^*?//^  paid  down  ;  but 
as- certainly  engaged/or  in  the  Covenant  of  GraceandRedemption  to  be  done  in  due 
Xiine^  and  tliereiure  it  is  added,,  thro'"  the  Farbcarance  of  God,  jfa  wit,  God.  the 

Fatht-v 


Of  particular  REDE  MPT  10  N.  271 

Father  the  great  Creditor,  who  acquitted  thefe  from  Srn,  Guilt,  Wrath  and  Con- 
demnation, fanitified  anr  brought  them  to  Heaven  upon  the  Score  and  Account  of 
Chrift  ti.i.ii  Surety's  En,';,agements,  in  which  they  believed,  and  accordingly 
pleaded  as  the  Ground  ot  their  Acceptance  with  the  great  Creditor.  It  was  by 
Virtue  offuch  a  Faith  that  ^i5j/ offered  unto  God  a  more  excellent  Sacrifice  than 
Cain,  and  that  Noah  found  the  Grace  of  Acceptance  in  God's  Sight,  becoming 
an  Heir  of  the  Righteoufnefs  which  is  by  Faith,  Heb.  1 1.  4,7.  Moreover  Mra- 
ham  faw  Chrift's  Day  and  was  glad  rejoicing  therein.  It  washy  this  Righteouf- 
nefs of  Faith  all  God's  Ele6t  both  before,  and  fince  the  Exhibition  of  the  Son  of 
God  in  the  Fjefh.  were  and  are  juftified  and  faved.  All  the  Difference  lies  in  , 
this^xhzt  i\\e  former  lived  and  died  in  theFaith  of  Chrifl's  Suretifliip  Engagements,  \ 
ailually  to  pay  down  the  Price  of  their  Redemption  in  due  Time  yet  to  come  ;  the 
latter  believeth  In  the  fame  Suretifhip  Engagements  as  already  performed^  or  the 
Price  of  their  Redemption  already  paid  down  according  thereunto. 

To  make  this  Point  the  more  plain  unto  tveak  Capacities,  anfwerable  to  \}i\t 
Dof^rine  oi  peculiar  Redemption,  1  fhall  lay  down  this  familiar  Simile.  Suppofe, 
if  ten  Thoufand  Men  were  infohent  Debtors,  unable  to  pay  one  Mite  of  the  great 
Debts  they  had  contradled  ;  for  the  which  they  were  become  lawful  Prifoners  to 
their  Creditor,  under  an  Arreft  of  Judgment,  alcho'  as  yet  notany  of  them  im- 
prifjned.  Suppofe  again,  that  a  certain  rich  Nobleman  of  his  otun  free  good  JVill^ 
as  being  under  no  Obligation  to  any  of  them,  and  confequently  not  chargeable  with 
Inj'flice  if  he  fhou'd  wholly  dijregard  the  indigent  State  of  ^// or  <7;?y  ox  them  ; 
fliould  undertake  to  become  a  Sponfor  or  Surety  of  a  certain  Part  or  Number  be 
they  more  or  lefs  of  thefe  ten  Thoufand,  that  he  will  hereafter  at  fuch  a  Time,  at 
large  and  in  fully  actually  pay  down  a  Price  or  Sum  of  Money  to  their  Creditor  ; 
for  the  Payment  of  which  for  the  prefent  he  gives  his  Promife  or  Obligation  ;  to 
all  which  the  Creditor  agrees,  which  as  he  might  have  lawfully  tefufed,  fo  'tis  an 
A61  oi free  Favour  in  him  to  accept  of  a  Payment  this  Way.,  and  thereby  lay  him- 
fclf  under  an  Obligation  of  Juftice  to  free  and  acquit  the  Debtors  :  But  Oh  how 
much  greater  wou'd  the  Favour  be  if  like  unto  God  the  great  Creditor,  he  fliou'd 
make  it  his  Care  to  provide  fuch  a  Surety  I  Suppofe  again,  that  fome  of  the  faid 
certain  Number  of  infulvent  Debtors  do  plead  for  their  Acquittance  before  the 
1'irne  of  acSiual  Payment  of  the  Debt  ;  but  the  others  not  *tiil  after  it  is  a£lually 
paid  :  The  natural  Conclunon  is,  that  thefe  are  both  acquitted  by  one  and  ihtfame 
Suretijhip  Engagements  ;  the  Difference  lying  only  in //-^"j",  viz.  the  fcrmer  is  zc- 
q^uitted  by  Vertue  of  the  Surety's  Bond  given  to  the  Creditor  aftually  to  pay  their 
Debt  on  a  certain  Time  ^et  to  come  ;  the  latter  by  Vertue  of  t!)ePayment  already 
nude  tndueTime.  Before  all  Time,  God  chofe  theRedeemed  in  hisSon  thcirSurcty 
and  Redeemer  ;  in  the  Infancy  of  Time,  he  accordingly  revealed  and  promifed, 
him;  in- C(j/i///;/i^;;ctf  of  7/W  thence  forward,  this  was  further  revealed,  and  bw 
many  Types  and  F!gures,Promifes  7^x\(i  Prophefies  comfiLrmed  ;  until  the  Fulntfioi 
Time  was  eome  when  aH  this  was  accompli/hed,  anfwerable  to  the  eternal  Purpoffis, 
of  a  moft  wife,  gracious  and  faithful  God,  which  he  had  purpofed  in  Chrift  Jefus 
our  Lord.  £p^.  3.  u.  Who  was  fore-ordained  before  the  Foundation  of  the 
WorW,  but  was  manifefted  in  the  laft  Times,that  is  to  fay  in  due  T'iwcj  Rom.s.6^ 

N  »  ia. 


272  Of  particular   REDEMPTION. 

in  the  Fulnefs  of  Time,  Gal.  4.  4,  5,  6.  **  When  the  Fulnefs  of  Time  was 
come,  God  fent  forth  his  Son,  made  of  aWoman,made  under  theLaw,  to  redeem 
them  that  were  under  the  Law,  that  we  might  receive  the  Adoption  of  Sons,  and 
becaufe  ye  are  Sons,  God  hath  fent  forth  the  Spirit  of  his  Son  into  your  Hearts, 
crying  Abba,  Father."  Which  cannot  be  faid  of  ^// Men  ;  fince  all  are  not  thus 
redeemed,  nor  thin  adopted.  If  we  regard  the  Scripture  Account  of  Things,  we 
fhall  find  that  the  Objects  of  eledling  Love,  of  adopting  Grace,  and  thofe  who 
have  Redemption  thro'  the  Redeemer's  Blood  are  one  and  ihc  fame  Perfcns.  Eph. 
I.  from  3,  to  13. 

So  that  upon  the  whole,  we  do  very  confiflently  fay,  that  Chrift  died  for  a  pecu- 
liar People,  yea,  for  thofe  that  were  in  Heaven  at  the  Time  of  his  Death  ;  and 
that  our  Opponents  Objeilion  falls  to  the  Ground  zvithout  Remedy,  and  without 
obtaining  the  lea/l  Rekafe  from  the  Abfurclitles  laid  to  the  Charge  of  their  Do6lrine 
of  univcrfal  Redemption,  vi-z..  That  Chrifl  died  for  the  Damned,  as  much  as  for 
the  Saved  amongft  the  Sons  of  Men  ;  yea  for  the  Multitudes  of  them  that  were  in 
the  infernal  Prifon  at  the  Time  of  his  Death,  as  much  as  for  thofe  that  were  in  the 
heavenly  Paradifc  above  ;   or  that  ever  after  fhou'd  come  there. 

I  now  proceed  in  the  Profecution  of  my  general  Anfvver  unto  the  Plea  for^^wr- 
rtf/ Redemption,  as  founded  on  divers  Terms  oiUniverfality  mentioned  in  divers 
Texts  of  Scripture.  From  whence  as  well  as  from  the  common  and  fre- 
quent Ul'agc  of  fuch  like  Terms  amongft  Men,  1  fhall  fhew  that  they  are  \exy 
often  ufed  uiuhv proper  Reftri^iom  and  Limiia.ions,  anfwerable  to  the  Subjed^s  to 
the  which  they  are  applied  when  fpoken  of,  and  not  every  Individual  Perfon  in  the 
World  ;  and  that  therefore  ourOpponents  confident  Plea  for  univerfalRedemption 
founded  on  fuch  Terms  are  not  f  efficient  to  fupport  iheir  JUegntions.  How  fre- 
quently and  generally  are  the  Terms  all  Men,  and  every  Adan,  in  ordinary  and  com- 
zwon  Difcouife  and  in  hiftorical  Relations,  ufed  to  fignify  no  more  than  all  and 
every  Man  of  fuch  a  Country,  Society,  Calling  ^nd  CharaSier,  inplainContradiftinc- 
Xion  from  other  Men  that  arc  not  comprifed  under  thefcTcrms  !  So  alfo  in  Scrip- 
ture Account  of  Perfons  and  Things,  as  I  fliall  Evidence  by  clivers  Ir.ftnnces.  In 
Gen.  3.  20.  Eve  is  faid  to  be  the  Another  of  ^7// Living  ;  yet  not  of  evcrv  living 
Creature  without  Exception,  not  of  the  Angels,  nor  of  Birds,  Beaftsand  Fifhes  ; 
but  all  of  her  own  Kind.  E.rod.  9.  6,  12.  It  is  faid,  that  all  the  Cattle  of  Egypt 
*3ied,  and  that  the  Hail  fmote  every  Tree  and  every  Herb,  and  yet  other  Cattle  are 
mentioned  after,  and  a  Re/Jdue  of  Trees  are  faid  to  be  efcaped.  Chap.  Jo.  5."  And 
in  'Ifai.  25.  8.  it  is  faid,  that  the  Lord  God  will  wipe  away  Tears  from  /?// Faces,' 
which  cannot  intend  all  Men  individually,  for  many  there  be  from  vvhofe  Faces 
Tears  fliall  never  be  wiped  away,  who  (hall  ft>r  ever  weep  and  wail  with  gnafh- 
ino- of  Teeth,  Math.  24..  51.  fee  i^^z;.  2 1 .  4,  8.  where  you  fhal!  find  that  the 
Promife  of  wiping  awayTears, is  referred  unto  z  peculiar  People  inContradi/liniJiori 
from  others  ;  ib  that  the  true  Meaning  of  the  Words  is,  that  God  will  wipe  away. 
Tears  from  ofF  the  Faces  of  all  his  People,  all  /;/;  Elci^  People,  i's  v»H  among  the 
Gentiles  as  the  Jews  ;  the  Text  being  a  Prophecy  of  Gofpi?)  Drs^when  theParti- 
tionWall  fhould  be  broken  down  that  then  was  betwee:'  f  etv  LG entiles, -mxA  both 
reconciled  unto  God  by  the  Crofsof  Chrift  y:'Efh:-2   i^.-^'l^.  E>ird:~  Accord- 

iijgly 


Of  'particular    REDEMPTION.  273 

ingly  the  whole  Prophecy  runs,  Ifai.  25.  6,  to  9.  *'  And  m  this  Mountain  fliall 
the  Lord  of  Hofts  make  unto  oi/ People,  a  Feaftof  fat  Things,  a  Feaft  of  Wines 
on  the  Lees,  of  fat  Things  full  of  Marrow,  of  Wines  on  the  Lees  well  refined  ; 
and  he  will  deftroy  in  this  Mountain  the  Face  of  the  Covering  caft  over  «// People^ 
and  the  Vail  that  is  fpread  over  all  Nations,  (that  is  to  fay,  the  Gentile  Nations, 
who  as  yet  remained  in  a  State  of  Ignorance,  Blindncfs  and  Darknefs,  deOitute  of 
the  Light  of  the  Gofpel,  as  in  Eph.  2.  12.)  he  will  fwallow  vp  Death  in  ^  i<5lory,. 
(by  which  is  meant  the  glorious  vidtorious  Atchievements  of  the  Redeemer  by 
the  Death  of  his  Crofs)  and  the  Lord  God  will  wipe  awayTears  from  off  a// Faces, 
and  the  Rebuke  of  bis  People,  (mark  J  of  bis  People,  fliall  he  take  away  from  off 
all  the  Earth  :  for  the  Lord  hath  fpoken  it."  To  this  End  did  Gbrift  die,  and  to 
this  End  was  he  accordingly  born,  and  his  Birth  publifhed,  as  in  Lui.  2.  10,  11. 
**  And  the  Angel  faid  unto  them,  fear  not,  for  behold  I  bring  unto  you  good 
Tidings  of  great  Joy,  which  fhall  be  to  aJJ  People,  for  unto  you  is  born  this 
Day  in  the  City  of  David^  a  Saviour  which  is  Chrifl:  the  Lord." 

Thus  was  Chrlft  preached  by  the  Angels  unto  the   Shepherds  ;   and   thus  by 
Virtue  of  Chrift's  Commiffion  he  was  preached  unto  <7// Nations, yWtf//;. 28. 19,20. 
or  to  every  Creature  in  all  the  World,   according  to  Mar.  16.  lb.    "   Go  ye  in- 
to all  the  World,   and  preach  the  Gofpel  to  every  Creature,"  &c.    Which  can- 
not intend  every  Imlividual  of  all  the  People  and    Nations  in   the   World  ;    for 
thus  Chrift  never  was  nor  will  be  preached,  nor  be  a  Joy  unto  :    But  unto  feme 
of  all  People  and  Nations  in  the  World,  to  the  Gentiles  as  well  as  to  the  Jews, 
fame  of  every  Kindred  and  Tongue,  and  People  and  Nation  j    according  to  the 
Song  of  the  Redeemed,   Rev.  5.  9.   for  whom  Chrift  was  flain,.  and  whom  he  re- 
deemed unto  God  by  his  Blood,   and  made  unto  hirafelf  Kings  and  Prieils  ;    and 
who  accordingly  will  ftand  at  the  laft   Day  before   the  Throne,   and    before   the 
Lamb,   cloathed  with  white  Robes  and  Palms  in  their  Hands,  and  will  cry  with 
a  loud  Voice,  faying,   "^  Salvation  to  our  God  which  lltteth-  upson  the  Throne, 
and  unto  the  Lamb."     Moreover  St.  P^?/^/ faith,  Cu/.  i.  23-  **7"hat  the  Go-pel 
was  preached  unto  every  Creature  under  Heaven^'^  Sit\<^  yet  not  to  every  Creature 
without  Diftinftion,  but  unto  every  rational  Cizzinxz,  and  not  unto  every  Indi- 
vidual of  them,  which  were  contrary  to  the  Truth  of  Fadts  to  aiiirm  :  But  the 
meaning  is  as  before  explained,  according  to  the  great  Commiflion,  Paul.oe\i^^ 
ftiled  the  Apoftle  of  the  Gentiles  in  a  particular  Manner^  he  with  other  Apofijcs 
went  about  Preaching  f'T/fry  tt;/;^r,?,  the  Lord  working  with  them,  anfwerable  to 
his  Word,  Luk.  24..  46,  47.   "  That  as  it  behoved  Chrift  to  fufi'&T^   fo  Repen- 
tance and  Remiflion  of  Sins  fhould  be  preached   in  his  Name  among  all  NaiionSy. 
beginning  Mjernfaler^"     Thus  and  thus  did  the  Lord  commijjion  his  Apollies,  ancli 
thus  and  thus  did  they  a^,  anfwerable  to  their  Direaion  and  Charge.     Again,  in, 
Joel  2.  2S.  God  promifeth  faying,   *' I  will  pour  out  my  Spirit  upon  (S^^// /V/t^j,"- 
which  cannot  intend  ali  Flefh  according  to  our  Univerfalifts  large  Stretch  of  )ti ch 
l>rms  All  znd  Every  :  It  only  intendsy^OT^  of  every  N-aiisn,   Age,  Se:<>  and   De- 
gree, even  his  Servants  and  Handmaidens,  as  it  is  explamed  and  applied  A£is  2. 
from  Ver.  i.  to  20-  peculiarly  referring  to  the  ^js'/rtJ^r^jWr;' and  »7/r<7<.7^/ij«c  Effii- 
fion  of  the  Holy  Gliofl  at  the  Time  of  Pentecolt,  when  Men  of  feveral  Landi, 

N'-  n  2.  Tong-.iei5 , 


2 74  Of  'particular   REDEMPTION. 

Tongues  andNations  were  met  together,as  may  be  there  feen  at  large.    Again,  in 
I  Cor.  12.  7.   it  isfaid,   "  That  the  Manifeftation  of  the  Spirit  is  given  to  every 
Man  to  profit  withal."     A  Text  mightily  boafted  of  by  the  Patrons  of  univerfal 
Redemption  and  Grace,  as  an  unanfwerable  Argument  for  their  univerfal  Talent- 
Trade,  and  that  every  Individual  of  Adam\  Race,  by  Virtue  of  Chrift's  Death, 
are  PolTeflbrs  of  a  Meafure  of  the  holy  Spirit  of  Grace,  upon  the   due  Improve- 
ment of  which  they  may  all  be  faved  if  they  will.     But  alas  I  poor  Men,    being 
overmuch  poffefled  and  blinded  with  thefe  their  Notions^  Dreams  and  Fancies^  they 
do  ftumble  at  the  very  Threfnold  \  fince  by  the  Spirit  here  is  peculiarly  to  be  un- 
derftood  the  extraordinary  Gifts  {not  the  fanSi'ifying  Graces)  of  the  Spirit,   which 
in  a  peculiar  Manner  appertained  unto  the  primitive  Times  of  the  Gofpel,   for 
the  Confirmation  of  it,  and  Edification  of  the  Gofpel  Church  in  that  State  of  its 
Infancy,  wherein  the  Corinthian  Church  did  abound,  and  which  fome  amongft 
them  improved  towards  the  Promotion  of  Strifes  and  Divifions,  as  in  Chap,    if?-, 
10,  to  14.  which  caufed  the  Apoflle  to  write  unto  them  on  this  Head,  as  well  as 
others,  fhewing  that  thofe  were  never  given  to  fuch  evil  Purpofes,  but  unto  the 
mutual  Edification  of  one  another,   even  as  the  feveral  Members  of  the  Body  na- 
tural are  ufeful  for  the  Good  of  the  whole  Body,  in  Subferviency  to  the  Head. 
This  appears  throughout  the  whole  Chapter, anfwerable  to  the  Occafion  and  Scope 
of  this  Epiflle  :  So  that  the  plain  meaning  of  the  Text  is,  That  the  Manifeftati- 
on of  the  Spirit,  to  wit^  in  the  Diflribution  of  his  feveral  miraculous  And  extraor-- 
dlnary  Gifts  there  fpoken  of,  and  given  out  feverally  amongfl  them,  was  iot  every 
Man  that  had  them  to  profit  withal,  and  not  to  ufe  as  a  Bone  of  Contention,  or 
as  a  Means  of  Divifion  and  Schifm  in  the  Church:    Which  fpoils  all  our  Univer- 
falifts  Triumph  from  this  Text,  who,  like  a  drowning  Man  that  catches  hold  of 
every  Twig,   are  ever  ready  to  take  up  with  the  bare  Sound  of  Words,  without 
any  due  Confideration  of  the  Occafion,   Scope  and  Coherence  of  them  with  what 
goes  before  and  follows  after.     See  from  Ver.  4.  and  onward,   '*  Now  there  are 
Diverfity  of  Gifts,  but  the  fame  Spirit ;  and  there  are  Differences  of  Adminiflra- 
tions,  but  the  fame  Lord  ;  and  there  are  Diverfities  of  Operations,  but  it  is  the 
fame  God  that  worketh  all  in  all ;  but  the  Manifeftation  of  the  Spirit  {to  wit^  in 
4his  diverfe  and  extraordinary  Manner)  is  given  to  every  Man   (that  is,  to  every 
Man  to  whom  it  was  thus  given)  to  profit  withal :    For  to  one  is  given  by  the 
Spirit  the  Word  of  Wifdom  ;  to  another  the  Word  of  Knowledge  by  the  fame 
Spirit ;  to  another  Faith,  by  the  fame  Spirit ;  to  another  the  Gifts  of  Healing, 
by  the  fame  Spirit  ;  to  another  the  working  of  Miracles ;  to  another  Prophecy- 
ing  ;  to  another,  difcerning  of  Spirits  j  to  another,  diverfe  Kinds  of  Tongues  i 
to  another,  the  Interpretation  of  Tongues ;  but  all  thefe  worketh  that  one  and 
the  felf-fame  Spirit,  dividing  to  every  Man  feverally  as  he  will,  i^c.'*     And  to 
thefe  Ends  was  the  Spirit  thus  given  to  them,  viz.  That  they  might  profit  withaJ, 
or  ufe  the  fame  to  the  Profit  of  the  Church,  not  to  the  rending  and  dividing  of  it, 
or  to  ufe  the  Apoftle's  Phrafe,  "  that  there  be  no  Schifm  in  the  Body."     Now 
the  Cafe  being  thus,  there  remains  not  the  leafl  Shew  of  a  Reafon  hence  to  argue 
for  the  Do£lrine  of  univerfal  Grace  in  every  Individual  of  AdanC%  Pofterity,  as 
she  Purchafe  of  the  fecond  Adam. 

Again, 


Of  particular  REDEMPTION.  275 

Again,  Rom.  11.  32.  it  is  faid,  "  For  God  hath  concluded  them  all  in  Unbe- 
lief, that  he  might  have  Mercy  upon  all,'*  Which  cannot  intend  every  Indivi- 
dual of  Jews  and  Gentiles,  (the  People  there  fpoken  oi)  fincc  there  are  Tome 
whom  he  that  made  will  not  have  Mercy  on,  and  to  whom  he  that  formed  them 
will  ftew  no  Favour;  Ifa.  27.  11.  but  all  God's  Ek6f  amongji  Jews  and 
Gentiles ;  the  latter  of  whom  were  once  fhut  up  under  a  State  of  Darknefs,  when 
the  former  enjoyed  Light  ;  now  the  latter  enjoy  Light,  wl.ile  the  others  are  fhut 
up  under  Darknefs  and  Unbelief,  until  the  Time  of  their  Converfion  fliall  come, 
which  is  the  very  Thing  the  Apofile  there  undertakes  to  prove  :  For  having 
treated  of  the  Jews  Rejection,  and  of  the  Gentiles  Converfion,  he  proceeds  to 
fhew  that  there  is  a  Time  coming  when  the  Fuhiefs  of  the  Gentiles  fliall  be  brought 
in,  and  when  God's  EIe£l:  amongfl:  the  Jews  fiiall  be  calied  and  brought  Home  to 
him  by  a  Soul-faving  Converfion,  fo  that  (to  ufe  the  Apoftle's  Words  there)  all 
Ifrael  (hall  be  faved  ;  God  will  thus  fliew  his  Mercy  upon  thetn  all  :  not  all  IfraeVi 
natural  Pofterity,  for  they  are  not  all  Ifrael,  that  be  of  Ijrail,  neither  becaufe 
thev  are  the  Seed  of  Abraham,  are  they  all  Children  ;  that  is,  they  which  are  the 
Children  of  the  Flefh,  thefe  are  not  the  Children  of  God  :  but  the  Children  of 
the  Promife  are  counted  for  the  Seed.  Nor  by  all  Ifrael  can  be  meant  all  the 
Gentiles  individually  ;  but  God'c;  Ele6t,  adopted  Children  among  both  Jews  and 
Gentiles  ;  thefe  are  Qotl'sfpiritual  Ifrael,  of  whom  alone  it  can  be  faid  that,  all 
Ifrael  fliall  be  faved  ;  and  in  order  thereunto  in  God's  dueT'ime  called  and  converted. 
God  hath  concluded  the7n  all  in  Unbelief  that  he  might  have  Mercy  upom  [them) 
all.  All  which  is  founded  upon  God's  fovereign  Difpofals  of  his  Grace,  who  is 
gracious  to  whom  he  will  be  gracious,  and  hath  Mercy  on  whom  he  will  have 
Mercy,  Rom.  9.  13.  In  the  mean  while,  let  us  the  Gentile  Church  exprefs  the 
fame  Affe6lion  to,  and  Concern  for  them  now,  as  the  Jeivi/h  Church  did  once  to 
and  for  us,  while  we  were  uncalled,  and  (hut  up  under  Darknefs,  as  is  their  pre- 
fent  Cafe.  Song.  8.8.  "  We  have  a  little  Sifter  and  fhe  hath  no  Breafts :  what 
(hall  we  do  for  our  Sifter  in  the  Day  wherein  fhe  (hall  be  fpoken  for  ?  " 

But  to  proceed,  it  is  faid  2  Csir.5.14,15.  '*  For  the  Love  of  Chrift  conftrain- 
eth  us,  becaufe  we  thus  judge,  that  if  one  died  for  all,  then  w^ere  all  dead  :  and 
that  he  died  for  all,  that  they  which  live  fhould  not  live  henceforth  unto  them- 
felvesjbut  unto  him  which  died  for  them  and  rofe  again"  j  whereby  the  Term  all 
for  whom  Chrift  is  faid  thus  to  die,  cannot  be  intended  all  Men  individually  ;  nor 
indeed  doth  theText  fay  for  all  Men,  but  for  all :  That  is  to  fay  all  God's  Ele6^, 
his  Church  and  Children, for  whom  alone  he  died  and  rofe  again.  It  was  for  their 
OfFences  he  was  delivered,  and  for //{'^/r  Juftification  that  he  rofe  again,  and  for 
whom  heafcended  Sc  continuallylnterceeds,  confequent  upon  his  dying  for  them, 
and  rifmg  again.  See  for  this,  Rom.S.22,iifc.  where  after  the  Apoftle  faith,God 
fpared  not  his  own  Son,  but  delivered  him  up  for  us  all, he  (liews  whom  lie  intends 
by  this  us,  and  this  a//,  as  it  follows  f^er.  33,  ^c.  "  Who  (hall  lay  any  Thing  to 
the  Charge  of  God's  Eled  ?  It  is  God  that  juftified,  who  fliall  condemn  ?  It  is 
Chrift  that  died,  yea  rather  that  is  rifen  again,  who  is  ever  at  the  right  Hand  of 
God,  who  alfo  makethlnterceiTion  for  us."  From  all  which  he  concludes  that 
nothing  {hall  be  able  to  feperate  thofe  for  whom  Chrift  died,  rofe  again  and  inter- 

ceed5. 


27^»  Of  parlicular    REDEMFTION. 

ceeds,  from   the  Love  of  God  which  is  in  Chrift  Jefus  our  Lord.     Which  can- 
not be  faid  of  all  Men  without  Exception,  but  of  God's   Ele6i  exclufive  of  all 
others.     Moreover  of  M/V  a// c/on^  can  it  be  truly  faid,  that  the  Love  of  Ghrilt 
(being  fhed  abroad  upon  their  Hearts  by  the  HolyGholt  given  to  them)  conftrains 
no  longer  to  live  unto  themfelves,  but  unto  him  who  died  for  them  and  rofe  again  5 
anfwerable  to  what  the  fame  Apoftle  faith,  Tit.  2.  14.   "   Who  gave  himfelffor 
us,  that  he  might  redeem  us  from  all  Iniquity,,  and  purify  unto  him felf  a />,?(:« //^r 
People  zealous  of  good  Works."     Accordingly  in  the  Text  under  Confideration, 
the  W^ords  are  brought  in  as  a  Reafon.,   wherefore  the  Apoftle  and  his  Brethren  did 
not  live  unto  themfelves,  but  unto  him  that  redeemed  them,  thus  arguing,  for  the 
Love  of  Chrift  conftraineth  us,  becaufe  we  thus  judge,   that  if  one  died  for  all, 
then  were  (theyj  all  dead,  fthat  is  all  thofe  for  whomChrift  died  were  antecedent- 
jy  dead,  under  a  Sentence  of  Death  and  Condemnation,   alfo  dead  in  Trefpafl'es 
and  Sins  ;   wherein  appears  both   the  Neceffity  of  Chrift's  dying  and  rifing  again 
for  them  as  their  Redeemer  from  Wrath,  Sin  and    Death,    and    his  marvellous- 
Love  in  io  doing)  that  they  which  live,,  or  are  brought  by  Chrift's  Death  and  Re- 
llirre£lion  to  a  Life  of  Juftification  and  Sandlification,   in  order   to  fit  them  for  3. 
Life  of  (jlorification,.  fhould  not  henceforth  live  unto  themfelves,    but  unto  him 
who  died  for  them  and  rofe  again.     In  the  form.er  Part  of  the  Text  is  ftiewn  the 
2^ec(Jfity^\n  the  latter  Part  the  End  and  Efficacy  of  Chrift'sDeath  andRefurredtion, 
and  his  rich  Love  to  his  Redeemed  in  all  this,  which  being  fhed  abroad  upon  their 
Hearts  by  the  Holy  Ghoft  the  SaniStifier,   conftrains  them  from  ths,  moft  rational 
and  wangelic  Motives  to  live  unto,  to  ferve  and  glorify  their  great  God  and  Savi- 
our ;  for  (faith  the  Apoftle,  Rom.  14.7,8.^  "  none  of  us  liveth  unto  himfelf,aiid 
no  Man  dieth  unto  himfelf  ;  for  whether  we  live  we  live  unto   the  Lord:   or 
whether  we  die  we  die  unto  the  Lord  :  whether   we  live  therefore  or  die  we  are- 
the  Lord's.     For  unto  thisEod  Chrift  both  died,   and   rofe  and  revived,,  that  he 
might  be  Lord  both  of  the  Dead  and  living".      Moreover  in  the  following  Verfes  , 
after  the  Text  underConfiderationjWe  are  told  thatGod  was  in  Chrift  reconciling; 
theWarld  unto  himfelfjnot  imputing  to  them  theirTrefpaiTes,for  whomChrift  was 
made  Sin,  and  who  confequent  thereupon  ars  made  the  Righteoufnefs  of  God  in; 
him.     Which  abundantly  corroborates  my  Expofition  of  the  all  for  whom  Chrift 
is  faid  to  die  and  rife  again  ;•  fmce  thefe  glorious  Things  Cisww/  in  Fa£i  zud  Truth' 
be  applied. unto  all  Men  throughout  the  VVorld  from,  the  Beginning  to  the  End  of 
the  fame  j  but  unto  God's  Elecl  throughout  the  World  in  the  feveral  Ages  thereof,, 
anfwerable  to  yo/>.i  1.52.  where  we  are  told, that  J^/w;  fhou'd  die  for  thatNation, 
viz.  the  Jewifi}.,   and  not  for  that  Nation  only,  but  that  alfo  heftiou'd  gather  to- 
gether in  one  the  C6//<3'r£«  (j/'Gf?^^  that  were  fcattered  abroad,   viz,   throghout  the 
feveral  Parts  of  the  World.     I  conclude  that  it  was  for  all  thefe   Children,  God's 
adopted  QhMxcn,  (who  obferve  are.  called/f<t77<2??/^r^i^;^/ to  their  being  gathered 
by  regenerating  arid  convertingGracej  and  not  for  allMeaindividually,  thatChrift, 
died  and. rofe  again,   whom   God  in  him  reconciled  unto  himfelf,   .aot  imputing 
to  thsra  jhejr  Trelpailes,  and  who  are  made  the.  Righteoufnefs  of  God  in  him,  by 
t-he  which  they  arejuftified.     The  Non-imputation  of  theirSins  is  thelrDifcharge  • 
fram  the  coiideicning  Power  of  Sin  5  a.id  the  linputation  of  the  Pv.cdeemer'sRigh- 

teouihefs. 


Of  particular  R  E  B  E  M P  T  1 0  N.  277 

teoufnefs  to  them  implies  their  being  accepted  of  God  and  accounted  righteous  in 
his  Sight  J  by  which  z  fure  Foundanoii  is  laid  for  their  being  glorified.  All  thofe 
for  whom  Chrift  fhed  his  moi\  precious  Blood  are  juftified  thereby  and  reconciled 
unto  God  ;  and  'tis  no  Icfs  true  that  thofe  who  are  juftified  by  his  Blood,  fhall  be 
faved  from  Wrath  thro' him,  and  that  thofe  who  are  reconciled  to  God  by  his 
Death,  fhall  be  faved  by  his  Life,  according  to  the  Apoftle'^  Argument,  Rom.  5. 
■■6,  to  II.  Who  alfo  poflitively  affirms  that  they  that  are  juftified  fhall  be  glorifi- 
ed, Rom.  8.  29,  30.  Which  cannot  be  aflirmcd  of  all  Men  individually,  but  of 
a  peculiar  People,  evenGod's  Ele£i.  It  is  for  this  all  thatChrift  died  and  rofc  again, 
and  -whom  alone  are  conftrained  by  a  deep  Sen fe  of  his  Love  no  longer  to  live  un- 
to thcmfelves  but  unto  him  that  did  this  for  them. 

I  now  pafs  to  the  Confideration  of  i  Cor.  15.  22.  <«  For  as  in  Adam  all  die, 
fo  in  Chrift  fhall  all  be  made  alive."  *  PVom  whence  'tis  argued,  *'  That  the 
"  Apoftle  is  here  comparing  the  two  Heads,  Adam  the  firft,  and  Chrift  the  fecond 
*'  Adam  ;  and  that  inafmuch  as  'tis  faid,  "  That  in  Adatn  all  die,  {o  \w  Chrift: 
"  fhall  all  be  made  alive,"  it  is  affirmed,  that  Chrift  the  fecond  Adam  died  for 
«'  all  that  died  and  fell  in  the  firft  Adam,  or  elfe  the  Grace  of  the  Comparifon  is 
*'  loft,"         To  which  I  anfwer, 

(i .)  That  by  this  very  Plea  for  univerfal  Redemption,  the  binding  Obligation 
of  Adani's  fiift  Sin  on  all  his  natural  Pofterity,  obnoxious  to  Death  fpiritual  and 
eternal  is  plainly  confefs'd,  fince  this  Text  is  produced  to  prove  univerfal  Re- 
demption froni  thefe,  and  not  meerly  from  the  Power  of  a  natural  Death.  Where- 
fore, unlefs  the  Obje<5lors  can  hence  a<5lually  prove,  that  all  are  made  alive  by 
Chrift  in  \.\\zfame  extenfive  Meafures  and  Degrees  as  all  in  Adam  died,  that  is,  re- 
stored to  a  State  o^  fpiritual  and  eUrnal  Life,  their  Plea  is  not  worth  a  RuP)^  but  is 
^entirely  lofi^  and  their  Method  of  Comparifon  together.  I  anfwer, 

(2.)  That  our  ObjctSlors  Over-fondnefs  for  their  Dodlrine  of  univerfal  Re- 
demption hath  caufed  ihem  to  lofe  themfelves  in  the  Choice  of  this  Text  for  their 
Purpofe,  becaufe  the  immediate  Scope  of  the  Apoftle  here  is  to  prove  the  Doctrine 
of  the  Refurredion  of  the  Dead,  and  particularly  the  Refurredion  of  the  Juft, 
who  are  united  to  Chrift  their  glorious  Head  ;  that  by  Virtue  of  this  Union  they 
fhall  be  raifed  at  the  laft  Day  unto  Life  Eternal,  and  who  fhall  then  together  fmg 
this  triumphant  Song,  *'  O  Death  [  where  is  thy  Sting?  O  Grave  f  where  is 
thy  Vidtory  ?  The  Sting  of  Death  is  Sin,  and  the  Strength  of  Sin  is  the  Law  : 
But  Thanks  be  to  God  which  giveth  us  the  VitSlory  through  Jefus  Chrift  our 
Lord."  Which  cannot  be  faid  of  all  that  died  and  fell  in  Adam  the  firft;  thefe 
fliall  never  be  thus  made  alive.  If  we  would  underftand  the  Text  aright,  we  muft 
not  regard  the  bare  Sound oi  Words,  which  is  all  our  Univerfalifts  look  unto  here, 
but  diligently  attend  unto  the  Scope  of  the  Place,  which  is,  as  I  faid,  to  prove  the 
Doarine  of  theRefurrciSiion, particularly  of  the  Juft,  united  to  Chrift  their  Head, 
unto  Life  eternal ;  That  is  the  plain  meaning  oi  being  in  ChriJ}  made  alive,  which 
cannot  be  faid  of  all  the  natural  Pofterity  of  Adam  the  firft,  but  may  be  truly 


*  Dr.   IFhitby. 

affirmed 


278  Of  farticular   REDEMPTION. 

affirmed  of  all  the  fpiritual  Progeny  of  Chrift  the  fecond  Adam^  the  glorious  Head 
of  all  the  Eledl,  whom  the  P'ather  chofe  in  him  before  the  Foundation  of  the 
World,  to  the  obtaining  this  Gkr/.  Here  is  then  in  the  Text  All  and  All^  two 
Alls^  viz.  Adam's  All  and  Cbriji''s  All,  between  which  the  Place  itfelf  makes  a 
remarkable  Difference  ;  the  latter  of  whom  being  faid  to  be  Chriji's^'m  whom  they 
fleep,  fhall  be  made  alive;  that  is,  (according  to  the  Apoflle's  own  Interpreta- 
tion) raifed  to  Life  Eternal.  Adam  was  the  common  Head  of  all  Mankind, 
whence  by  his  Fall  they  all  died  :  Chrifl  the  fecond  Adam  is  the  Head  of  the 
Ele(£t,  his  fpiritual  Progeny,  in  whom  they  all  are  made  alive  in  the  Senfe  before 
explained.  As  thefc  were  chofen  in  him  and  given  to  him  by  the  Father  in  the 
Covenant  of  Redemption  before  all  Worlds,  that  they  might  have  eternal  Life  j 
fo  correfpondent  herewith  they  fhall  be  raifed  thereunto  in  the  RefurrecTtion-Day, 
and  on  thefe  Accounts  are  here  called  Chrijl's^  in  whom  they  fleep,  and  for  whom 
he  both  died  and  rofe  again,  as  the  firft  Fruits  and  Pledge  of  their  Refurredtion  ; 
which  the  Apoflle  mentions  as  a  Ground  of  Comfort  to  them  that  are  in  Chrift 
by  eledling  and  regenerating  Grace.  See  for  this  from  Verfe  19,  to  24.  '*  If  in 
this  Life  only  we  have  Hope  in  Chrifl,  we  are  of  all  Men  mofl  miferable  :  But 
now  is  Chrift  rifen  from  the  Dead,  and  become  thefiifl  Fruits  of  them  that  flept ; 
for  fince  by  Man  came  Death, by  Man  came  alfo  the  Refurredtion  from  theDead  j 
for  as  in  Adam  all  die,  fo  in  ChriJ?  fhall  all  be  made  alive  :  But  every  Man  in  his 
own  Order,  Chriji  the  firfl  Fruits,  afterwards  they  that  are  Chrifl's,  (mark)  they 
that  are  Chrijl's  at  his  Coming."  Thus,  as  in  Adam  all  appertaining  to  him  as 
their  common  Head  die,  fo  in  Chriji  fhall  all  belonging  to  him  as  their  glorious 
Head  and  Reprefentative  be  made  alive. 

**  All  the  excellent  and  comfortable  Benefits  procured  by  our  Saviour  (as  the 
*'  venerable  Dr.  ^^/^jobfervesj  are  communicated  only  to  thofe  who  are  united 
**  to  him,  particularly  Juflification,  that  great  BlefTing  of  the  Gofpel,  the  com- 
<«  pleat  Pardon  of  Sins,  that  difarms  Death  of  its  Sting,  is  not  common  to  ail 
<*  Men,  but  is  a  Priviledge  with  Z/w/V^//i?«.  Rom.  8.  I.  "  There  is  therefore 
«'  now  no  Condemnation  to  them  that  are  in  Chrifl  Jefus,"  in  him  vitally^  as 
**  their  Head,  from  whom  are  derived  all  fpiritual  Influences,  and  judicially  as 
**  their  Advocate  in  Judgment  ;  and  fuch  are  defcribed  by  this  infallible  Cha- 
*•  raiSter,  *'  that  walk  not  after  the  P'lefh,  but  after  theSpirit."  Again,  the  Blef- 
*'  fednefs  after  Death  is  afTured  by  a  Voice  from  Heaven,  with  this  precifc  Re- 
«*  JlriSlion^i  sxclufive  of  all  others,  "  BlefTed  are  the  Dead  which  die  in  the  Lord 
«♦  from  henceforth  ;  yea,  faith  the  Spirit,  that  they  may  refl  from  their  Labours, 
»«  and  their  Works  do  follow  them,"  Rev.  14.  13.  Alfo  the  glorious  Refur- 
*•*  re£lionat  the  laft  Day,  when  the  Bodies  of  the  Saints  that  now  refl  in  Htcpe 
•*  fhall  be  incorruptible  and  immortal,  is  the  Confequence  of  their  Union  with 
•*  him.  Thus  the  Apoflle  declares,  i  Cor.  15.  22.  *' As  in  Adam  all  die,  io  in 
*^*  Chrift  fhall  all  be  made  alive. '^  That  is,  all  that  were  naturally  in  and  from 
**  Adamy  the  corrupt  Fountain  of  Mankind,  are  under  the  Sentence  of  Death  ; 
«•  fo  that  all  that  are  in  Chriji ^  the  Head  of  the  Regenerate,  fhall  partake  of  his 
•»  blefTed  Life  ;  others  fiiall  be  raifed  by  bis  Power  as  their  Judge,  but  not  as  their 
*«  Hiadf  raifed  to  be  more  mifenible  than  Death  can  make  them,  not  to  be  tranf- 

formed 


Of  particular    REDEMPTION.  279 

«'  formed  into  his  glorious  Refemblance,  made  capable  of  fufFering  an  ever  dying 
*'  Death,  not  received  to  eternal  Life."     See  his  Works  in  Folio,  p.  381. 

To  which  I  fliall  fubjoin,  anfu^erable  to  my  former  Obfervations,  That  the 
Original  of  this  Union  is  to  be  found  in  God's  eternal  Election  of  them  in  Chnft, 
in  whom  they  have  obtained  an  Inheritance,  "  being  predeftinated  according  to 
the  Purpofe  of  him  who  workcth  all  Things  after  the  Counfel  of  his  own  Will," 
Eph.  I.  3,4,  II.  Thus.,  as  in  Adam  all,  or  all  in  Jdam  died,  fo  in  Cbrift  all,  or 
all  that  are  inChriftfliall  be  made  alive  ;  Chrifi;  the  firft  Fruits,  afterwards  they 
that  are  Chrift's  at  his  coming.  In  fliort,  the  Text  is  fo  far  from  proving  z  gene- 
ral Redemption,  as  that  it  don't  prove  a  univerfal  RefurreSiion  ;  for  all  fhall  not 
fleep,  fome  fhall  be  found  alive  at  Chrift's  fecond  Coming.  M\  which  difcovers 
the  Folly  of  refting  in  the  bare  Sound  oi  Words,  and  the  hafty  catching  up  of  a 
Text  to  prove  a  /oW  Opinion,  without  firft  weighing  the  natural  Scope  of  the 
Place  where  it  lies. 

CHAP.     IV. 

ANOTHER  Text  brought  in  Favour  of  general  Redemption  is  Rom.  5.  i^.. 
*'  Therefore,  as  by  the  Offence  of  One,  Judgment  came  upon  all  -Men 
to  Condemnation,  even  fo  by  the  Righteoufnefs  of  One,  the  ire&  Gtft 
came  upon  all  Men  unto  JuftiHcation  of  Life."  Kere  our  Opponents  think  they 
fmite  us  Hip  and  Thigh  ;  and  accordingly  their  Champion,  Dr.  Whitby,  d<,th 
hence  ajHrm,  "  That  Chrift  died  for  the  juftification  of  all  Men,  and  that  Juil;- 
*'  fication  of  Life  -wt^s procured  by  him  for,  and  is  off'ered  unto  all  Men  ;  it  beinc; 
"  apparetu  that  the  Apoftle  is  comparing  the  Condemnation  that  is  procure  ^  by 
"  the  Sin  of  y/^^^,*?,  with  the  free  Gift  of  Juftification  procured  by  the  fccor  1 
<'  Adam.,  as  to  the  Extent  of  Perfons  concerned  in  both  ;  all  Men  in  the  iw'a 
**  Claufe  being  to  be  taken  in  the  utmofi:  Latitude,  the  fame  Word  in  the  latter 
*'  Claufe  muft  be  taken  in  the  fame  Manner,  or  (fays  he)  the  Grace  of  Ccmpp.- 
<*   rifon  is  loft."  To  all  which  I  anfwer, 

(r.)  That  the  Doctor  in  his  very  firft  fetting  out  mifs'd  his  Vs/'ay,  and  {o  h' 
whole  Argument  haxch  entirely  loj}.  For  moft  evident  it  is,  that  the  Scope  of  the 
Apoflle  here  in  comparing  thefe  two  Heads,  Adam  and  Chrijl  together,  was  not  to 
ihew  that  the  latter  bv  dying  procured  Juftification  of  Life  for  all  and  every  one 
thnt  fell  in  Adam  the  firft  :  For  if  fo,  then  either  they  fhall  all  have  the  faving 
Benefits  of  it  in  being  freed  from  Condemnation,  in  obtaining  AbunJance  ot 
Crrace,  as  in  the  Context,  and  in  the  End  everlafting  Life,  as  in  the  fubfequent 
Words  to  the  Text,  or  elfe  it  will  follow  that  Chrift  died  in  vain  for  many,  wbo 
fnall  for  ever  lie  under  Condemnation,  Wrath  and  Death*  The  Do6lor*s  Plea 
in  Effc6^  is,  that  he  paid  the  Price,  but  loft  great  Part  of  the  Purchafe  :  But  the 
evident  Scope  of  the  Place  where  the  Textiles,  is  to  amplify,  illuftrate^  and  fcf 
oft' in  the  beft  Manner  the  great  Doctrine  of  JuftiHcation  by  tl:e  Grace  of  God, 
through  the  Redemption  that  is  in  Chrift  Jcfii?,  and  Faith  in  hini,  together  wirh 

O  o  tl  e 


28o  Of  particular   REDEMPTION. 

the  glorious  Eftects  of  it,  whereof  the  Apoflle  fo  largely  treateth  in  the  ihird^ 
fourth^  and  alfo  in  this  fifth  Chapter  down  to  Verfe  the  i  ith,  where  he  particu- 
larly mentions  that  Joy  in  God  which  Believers  have  through  Chrift,  by  whom 
they  have  received  the  Atonement,  Accordingly  the  ApofHe  proceeds  to  run  a 
Parallel  between  the  lirfi:  and  fecond  Adam^  as  two  publick  Heads  and  Reprefen- 
tatives  of  their  feveral  and  refpeilive  Offsprings  :  The  former  as  the  Head  and 
Reprefentative  of  all  his  natural  Pofterity,  who  finned  in  him,  and  fell  with  him 
in  his  fiift  Tranfgreffion,  unto  Condemnation  ;  the  latter  as  the  Head  and  Repre- 
fentative of  his  fpiritual  Progeny,  even  all  thofe  that  vv'ere  chofen  in  him  before  the 
Foundation  of  the  World,  and  given  to  1  i;n  to  redeem  from  all  Iniquity,  and 
juftify  unto  Life  Eternal.  So  that  obferve  here  is  yf// and  All^  two  Alls^  that  is 
to  fay,  Adam's,  All  and  Chrift's  All.  Next  obferve,  that  anfwerable  to  the  Apo- 
ftle's  Scope  here,  as  he  parallels  thefe  tv/o  Heads  toge  hsr,  in  Regard  both  of 
Similitude  and  Diffimilitude^  fb  he  undertakes  (o  (hew,  that  as  the  firft  Adam  con- 
vened Sin,  Death  and  Condemnation  to  all  his  natural  Poflerity,  fo  the  fecond 
-.■f(3Y7OT  communicates  Grace,  Righteoufnefs  and  Life  to  all  hisyJ^/VZ/z/i?/ Pofterity 
or  Seed  ;  and  that  herein  the  latter  hath  the  Preference  \.o  ihc  former,  that  where- 
as by  his  one  OfFence  Judgment  came  upon  all  his  Pofterity,  to  whom  he  flood  as 
a  Head,  to  Condemnation  ;  To  Chrift  the  fecond  Ada?n,  by  his  Obedience  (fuch 
is  the  tranfcendent  Excellency,  Power  and  Virtue  bf  it)  procured  for  his  ^4 II,  not 
only  Freedom  from  Condemnation  for  the  Sin  of  the  firfi  Jdam,  but  aifo  from 
inany,  even  all  other  OfFences,  with  a  Right  Unto  Life  Eternal,  with  Abundance 
of  Grace  to  fan£lify  and  make  them  meet  for  the  ^^W  PoffefTion  of  it,  as  may 
be  plainly  feen  from  the  Words  that  go  before  and  follow  after  the  Text  under 
Confideraticm,  in  their  Connediion  with  the  fame,  where  it  is  accordingly  called 
fuftificalion  of  Life,  vi-'hich  is  faid  to  come  upon  the  All  there  fpoken  of,  which  caji- 
7iQt  io  Truth  and  Fa5i  be  faid  of  Jda^rCs  A.11,  but  of  ChrifVs  All  it  is  verified. 
See  Chap.  8.  I.  "  There  is  now  no  Condemnation  to  them  that  are  in  Chriji 
Jefus,'"  (mark)  that  are  in  him,  whofe  Chara6fer,  anfwerable  to  the  Abundance 
of  Grace  they  are  faid  to  receive  is,  not  to  walk  after  the  Flefh,  but  after  the 
Spirit.  Thofe  on  whom  the  free  Gift  of  Chrifl  and  his  Righteoufnefs  comes  to 
Juftification  of  Life,  are  adlually  made  to  poiTcfs  a  Life  of  Juftification,  in  order 
to  the  Er.jovment  of  a  Life  of  Glorification,  ■•'  for  whom  God  juflifies,  them  he 
'y\o\-\rits,^''' Rom.  8.  30.  v>'hich  cannot  be  faid  of  Ada?n's  All.  To  all  which  ex- 
actly acrrces  the  whole  Paragraph,  w^here  the  Text  under  Confideration  lies,  from 
Ver.  11.  onwards  to  the  End  of  the  Chapter.  In  Ver.  12.  the  Apoffle  under- 
takes to  fhew  how  Death  pafied  upon  all  Men,  forafmuch  as  that  they  all  finned 
in  the  firft  Adam  their  common  Head  ;  which  Doclrine  of  Original  Sin  he  con- 
firm.s  by  a  double  Argument,  Fityi,  That  Sin  was  always  in  the  World,  not 
onlv  after  the  giving  of  the  Law  by  A^ofes,  but  alfo  before  from  the  Fall  unto  that 
I'ime,  as  in  Ver.  13.  "  For  until  the  Law,  Sin  was  in  the  World  :  but  Sin  is  not 
imputed  where  there  is  no  Law".  Which  fhews  that  the  Law  of  Works  was  in 
Force  from  '■•'dam's  Time  and  onwards,  antecedent  to  the  Promulgation  of  it  at 
Mount  Sinai,  and  confeqwcntly  Sin  which  is  a  Tranfgrefnon  of  the  Law,  and 
which  iirues  in  Death.     Wiierefore,   Secondly^  The  Apollle  proceeds,  and  argues 

from 


Of  particular    REDEMPTION.  2S1 

from  Faff,  fhcwing  that  Death  the  bitter  Fruit  and  Effedl  of  y/rt'^w'j  firft  Sin, 
reigned  from  him  untoAfofes^not  only  over  fuch  as  had  committed  ^^//^/ Sin, after 
the  Similitude  of  ^r7<7w'j  Trangreflion,  wh\ch  was  perfona I  and  a ffua I,  but  even 
over  fuch  as  had  not  thus  finned,  that  is  to  fay  Infants,  as  in  Ver.  14.  "  Ne\'er- 
thelefs,  Death  reigned  from  Jdam  to  Mofes,  even  over  them  that  had  not  finned 
after  the  Similitude  of  JdaTn's  TranfgrelTion.  The  Argument,  as  the  Rev.  Mr. 
5^ri/V  well  obferves,  runs  thus,  "  Death  is  a  Punifhment  of  Sin;  but  Infants 
*'  die  who  never  finned  a(5tually,  therefore  (  being  the  Offspring  of  Jdam 
*'  the  common  Root  of  Mankind)  they  die  for  Aiam's  Sin,  the  Guilt  of  y/^/^?/?'; 
*'  Sin  being  imputed  to  them,  elfe  Death  whieh  the  Wages  of  Sin  cou'd  have  no 
*'  Power  of  them,"  And  as  Death  thus  reigned  from  jidam  to  Mofes^  fohath  it 
continued  thus  to  Reign, attended  with  numerous  Difeafes  and  grievous  Pains  from 
Mojcs  unto  this  Day,  which  is  an  irrefragable  Argument  for  the  Confirmation  of 
the  Truth  of  theDoc^rine  of  Original  Sin, which  theAnoftle  had  in  Ver.  i  2.  thus 
afTerted,  **  Wherefore  as  by  one  Man  Sin  entred  into  the  World,  and  Denti> 
by  Sin  :  fo  Death  paffed  upon  all  Men  (i.e.  all  Adam's  natural  Offspring)  for  that 
all  have  finned,"  vi%.  In  this  one  Man  their  common  Head  and  Father  ;  who  is 
the  Figure  of  him  that  is  to  come,  as  in  the  Clofeof  the  14th  VeVjCc.  "  Froni 
**  whence  to  the  End  of  the  Chapter  (as  the  Rev.  Mr.  Bur  kit  obfcrves)  the 
**  Apoftle  enters  upon  a  Comparifon  betwixt  Ada7n  and  Chriji,  whom  he  here 
*«  calls  a  Figure  or  Refemblance  of  him  that  was  to  come,  that  is  of  Chriff.  AiS 
««  y?«/rtr«  was  the  Root  of  Sin  and  Death  to  all  his  w^r«ro/ Seed,  fo  Chrift  is  the 
'*  Root  of  Holinefs  and  Life  to  all  h\s  fpiritual  Seed.  As  by  the  firfl  Adam  Sin, 
"  and  by  Sin  Death  cam-e  upon  all  Men,  fo  by  the  fecond  Adam  came  Righte- 
"  oufnefs,  and  by  Righteoufnefs  Life  on  all  Believers.  As  the  firfl:  merited 
"  Death  for  all  his  Offspring,  fo  the  fecond  Adam  merited  L-ife  for  all  his  OfF- 
*'  fpring."  Vv^hich  connrms  my  aforefaid  Difl:in6lion  between  yfrt'fl-'n'j  yf  J  and 
Chrift's  All.  And  then  in  Per. 1^,16.  theAnoftle  proceeds  to  fliew  that  the  Ex- 
cellerey  of  Chrlit'sRighteoufnefs  is  fuch, that  it  hath  more  Power  and  EfHcacv  to 
juftify  his  fpiritual  Progeny.,  then  Adatii's  Offence  had  in  the  Condemnation  of  hia 
natural  Progeny  ;  thus.  But  fays  he,  "  not  as  the  Offence  io  alfo  is  the  free  Gift, 
for  if  thro'  the  Offence  of  one  many  be  dead,  much  more  the  Grace  of  God, and 
the  Gift  by  Grace,  which  is  by  one  Man  Jefus  Chriff,  hath  abounded  unto 
many,  and  not  as  it  was  by  one  that  finned,  fo  is  the  Gift,  for  the  Judgment  was 
h\'  one,  i.e.  Adam's  one  Offence  to  Condemnation  ;  but  the  free  Gift  is  of  w^?/y 
Offences  unto  Juflification."  The  Meaning  is,  the  Sin  oi  Adam  whereby  Judg- 
ment came  upon  all  Men  was  but  i?^^;  but  the  free  Gift  of  Righteoufneis  by 
Jefus  Chrilf  hath  much  more  abounded  unto /;7,5;y,  for  their  Juftification  fAom. 
»7i7;7y  Offences,  and  ?75/ cw/^' from  that  <?«^  Sin  of  Adafn,  Which  Point  we  fhnll 
find  further  illuftrated  ynd  confirmed  Ver.  ly,  18,  ig.  thus  ;  "  For  if  (faith  the 
Apoftle)  by  one  Alan's  Offence  Death  reigned  by  one,  much-  more  they  which  re- 
ceive Abundance  of  Grace  (who  are  Chrift's  fpiritual  Progeny  onl-f,  and  n^rt Adam's 
All  as  Fa£t  declares)  fliall  reign  in  Life  by  one  Jcfus  Chriif,  (who  is  their  Head) 
therefore  as  by  the  Offence  of  one.  Judgment  came  upon  all  Men  unto  Condem-- 
iiatiot>,  (who  are  Adam's  Ail)   even  fo  by  the  Righteoufnefs  of  one,  the  freeGifs 

Q  o  a.  caKG; 


282  Of  particular   REDEMPTION. 

came  upon  all  Men  unto  Juftification  of  Life,  (who  are  Chrl/I's  Allj  For  as  by 
one  Man's  Difobedience  many  were  made  Sinners  ;  fo  by  the  Obedience  of  one 
fliall  many  be  made  righteous."  Which  cannot  inTruth  be  faid  o^  any  more  than 
are  ihm  in  FaSi  made,  by  Virtue  of  that  Obedience  of  Chrift,  made  their's  by  a 
free  Imputation  ;  which  is  not^  never  was^  nor  ever  luill  be  the  Cafe  of  all  Men  in  the 
Arminian  Senfe  of  the  Word  All  i  and  confequentiy  was  never  procured  and  de- 
figned  by  Chrift  for  all  Men  :  It  being  ?nDji  rational  to  argue  from  his  ASls  to  his 
Dcfgns.  And  to  fay  otherwife,  is  nothmglefs  than  to  affirm,  thatChrifi:  procured 
and  defigned  that  B'eiTednefs  for  all  Men,  by  Way  of  a  ^vee.  Gift  unto  Juftifica- 
tion (f  Life  fpirituai  and  eternal,  which  he  at  the  fame  Time  knew  he  fhou'd 
never  in  Fadl  give  unto  them,  or  that  if  he  fhou'd,  he  fliou'd  afterwards 
take  it  away  again  from  the  greateft  Part  of  them,  who  fliould  never  be  favingly 
the  better  for  it.  How  abfurd  is  it  to  afllrm  this  free  Gift  to  have  come  upon  all 
Men  individually,  fince  P'adl  declares  that  there  are  Multitudes  on  whom  it  never 
came,  or  if  it  did,  it  came  ofT again,  bringing  them  back  from  a  State  of  free 
Juftification  unto  Life,  unto  a  State  of  Condemnation,  Wrath  and  eternal  Death  ? 
How  contrary  is  this  to  the  brightPerftdtions  of  A!mightyGcd,and  that  Apoftle's 
Declaration  concerning  him,  Rom.  ii.2q.  "  That  his  Gifts  and  Callings  are 
without  Repentance,"  as  what  he  never  repents  of  or  recalls  ?  No,  he  is  not  a 
Man  that  he  (hou'd  lie,  nor  the  Son  of  Man  that  he  fliould  repent.  "  The 
Gift  of  God  is  eternal  Life  thro'  Jefus  Chrifl:  our  Lord,  Rom.  6.  23.  Thus  the 
free  Gift  by  the  Righteoufnefs  of  Chrift  comes  upon  all  for  whom  he  died,  unto 
Juiliification  of  Life.  The  two  Heads  Adam  and  Chrijl^  are  conftdered  as  Caufes 
o^  contrary  EfFefis  to  their /^'Z/ifr^/ and  refpeSfiveNi^mbexs^  or  differentOfFspring  ; 
the  Effe^is  of  ihc  frji  Ada?n' s  Doings  are  Sin  Sc  Condefmiation  :  The  Effeifs  of  the 
jecond  Adani's  Doings  ^.rcRighteoufnefs  and  Jufiification^h\^Q  andSalvation.  So  that 
the  iS^w/"^  of  theText  under  Confideration  \s  piiinly  this^  that  as  theDifobedienceof 
ihefirji  Adam  is  meritorioufly  imputed  to  all  /';V«^/ar(7/Pofterity,thusbringingDeaih 
and  Condemnation  on  them  all.  So  the  Righteoufnefs  of  xhe  fecotjd  Adam  is  meri- 
iorioufy  imputed  to  all  his  fpirituai 'Progeny ,  or  his  Seed  whom  hifiallfee  together 
with  theTravail  of  his  Soul  for  tbem,'w\thSaiisfa^iony  IJa.  53.  to  their  obtaining 
Increafe  of  Grace,  with  a  Right  unto  and  PofTeffion  of  Life  eternal,  as  it  follows, 
\nVer.  20,  21.  "  Moreover  tlie  Law  entred  that  the  Offence  might  abound  : 
but  where  Sin  abounded,  Grace  did  much  more  abound."  How  and  to  what 
Extent  ?  Why,  "  That  as  Sin  reigned  unto  Death,  even  fo  might  Grace  fthe 
fovereign  zn<\  unchangeable  QrzcQ  of  GoA)  rexgnihro'  Righteoufnefs  unto  eternal 
Life  by  Jefus  Chrift  our  Lord.  Compare  this  with  what  is  faid  in  a  Method  of 
mo  ft  nervous  Reafoning^  in  Fer.  8,9,  10.  of  the  fame  Chapter,  "  But  God  com- 
mendeth  his  Love  towards  us  in  that  while  we  were  yet  Sinners  Cbrifi  died  for  us. 
Jlduch  more  then  being  now  juftified  by  his  Blood  (or  having  received  the  free  Gift 
unto  Juftification  of  Lifej  we  Jhallhef^veA  from  Wrath  thro'  him.  For  if  when 
we  were  Enemies,  we  were  reconciled  unto  God  by  the  Death  of  his  Son,  much 
more  being  reconciled  we  Tnajl  be  faved  fadually  faved)  by  his  Life."  So  that 
in  fhort  it  undeniably  appears,  that  all  thofe  /s  a  ^ii/^;^  on  whom  the  free  Gift 
comes  unto  Juftification  of  Life,  do  receive  Abundance  of  Grace  here,  and  ftiall 
fee  PofTeflbrs  of  eternal  Glory  hereafter.     Which  is /«r,  'y^ry /iyr  from  being  the 

Cafe 


Of  parti ciilar  REDEMPTION.  283 

Cafe  of  all  Men  in  the  Jrminian  Senfe  contended  for.  Hcivvain  and  c?npty  then 
are  their  greatChampion'sAlTertions  hence,  that  Chrift  died iov  the  Juftificat'on  of 
all  Men,  and  that  Juftification  o'i  L\ie  was  by  liiui  procured  for  alt  Men  ?  Neither 
is  the  Dudtor's  Aflirmation  that  thefe  BlefTings  are  <?^7vJ  zw/o  all  Men  lefs  vain 
znd  frivolous  ;  fince  Fat^s  do  declare  that  there  both  have  been  and  /////  are  many 
and  great  Nations, unto  whom  God  never  fent  fo  much  as  the  Neivs  and  Knoivledge 
of  thefe^rf^/ Things, much  lefs  theO^cr  thereof:  unlcfs  you  will  fay  that  the  Sun^ 
Moon  and  Stars  are  Preachers  of  this  Gofpel  of  our  Salvation.  How  fiiould  they 
receive  this  Off:;r  ;  of  the  which  they  never  heard  ?  And  how  fliall  they  hear 
without  a  Preacher  ?  And  how  fli.\ll  Men  preach  except  they  be  fent  ?  P'or 
faving  Faith  and  Knowledge  comes  by  hearing,  and  hearing  by  the  Word  of  God 
preached.  Did  not  God  formerly  for  many  Hundreds  of  Years,  and  even  notu  iu 
our  Days,  doth,  he  not  fufFer  many  Nations  to  goon  in  their  oivn  Ways,  to  whom 
he  fends  not  Preachers  to  declare  the  Knowledge  of  Salvation  by  the  RemifTion  of 
Snis  thro'oiiS'Bloodfhed  and  Death  of  Chrift,  as  the  EfFe61s  of  his  tender  Mercy, 
whom  the  Day-fpring  fiom  on  [ligh  doth  not  vifit  with  any  fuch  Gofpel  Declara- 
tions, but  leaves  them  to  fit  in  Darknsfs  and  in  the  Shadoiv  of  Death  without  th  s 
Light  to  guide  their  Feet  in  the  Way  of  Peace  ?  Hoiuvain  then  is  it  to  affirm 
that  Juft  fi:ation  of  Life  by  the  Death  of  Chrift  is  offered  unto  all  Aden  ?  Unlefs 
you  will  affirm  [tuhich  if  you  do  you  mufi^r^z;^  it  atfo)  that  the  Light  of  the  Sun^ 
A^oon  uni  Stars  IS  fiifficient  to  guide  Mfjn  in  this  Way  of  Peace,  or  that  any 
Pagan  or  Mihonictan  Prieft  are  Preachers  oi  this  Gofpel^  and  capable  of  making 
fuch  Offers  pleaded  for  ;  as  Men  qualified  and  fent  of  God  for  that  Putpofe.  Be- 
fides,  the  Text  doth  not  intend  the  Offer  unto,  but  the  Bleffing  o/' Jultification 
itfef  conferred  upon  Chrijl's  All  j  for  Jultification  is  z  judicial  Proceeding  of  God 
as  a  righteous  Judge,  wherein  upon  the  Account  of  the  Redeemer's  Obedience 
and  Righteoufnefs,  he  doth  acquit  and  free  them  from  a  State  of  Condemnation, 
pronounce  them  to  be  righteous  in  his  Sight,  and  confers  on  them  both  a  Life  of 
Grace  here,  and  of  eternal  Glory  hereafter.  A  plain  Argument  of  xht  fuperior 
Worth  and  Value  of  the  mediatorial  Righteoufnefs  and  Obedience  of  Chrift  tl  e 
fecond  Adam,  being  of  greater  Efficacy  to  effedl  the  Juflification  and  Salvation  of 
alt  his  fpiritual  Offspring,  than  Adain's  Difobedience  was  in  bringing  all  his  natu- 
ral Offspring  under  a  State  of  Condemnation,  which  came  on  them  by  that  one 
Offence  :  Whereas  (I  hy)  by  the  Obedience  of  Chrift  all  \us  fpiritual  Offspring 
are  not  only  freed  from  the  Condemnation  of  that  which  came  by  Adam^s  one 
Offence,  but  alfo  of  many,  yea,  all  other  a£tual  Offences,  unto  Juflification  of 
Life  ;  which  is  the  very  Thing  the  Apoffle  drives  at  both  in  the  Text  and  Con- 
text, and  not,  contrary  to  all  Truth  and  Fad  to  affirm,  that  Juflification  of  Life, 
by  Virtue  of  Chrift  the  fecond  Adarn'i  Obedience,  is  come  upon  all  and  every 
one  without  Exception,  that  fell  under  Condemnation  by  the  Difobedience  of 
Adam  the/;/?.  View  other  Parts  of  this  fame  Epiftle,  and  you  {hall  fee  a  further 
Confirmation  of  my  Expofition  of  the  Terms  rt// Men,  on  whom  the  free  Gift 
comes  unto  Juftification  of  Life.  They  are  all  that  believe  upon  whom,  and  unto 
whom  the  Righteoufnefs  of  Chrift  is  manifejled,  revealed  and  applied  by  the  Spirit 
of  God.  Chap.  3.  22.  They  are  all  the  Seed  unto  whom  the  Promife  of  Righte- 
1  oufnef:: 


284  0/"  particular    REDE  M  P  T  1 0  N. 

oufnefs  and  Life  belongs  and  \s  furc^  Chap.  4.  16.  They  are  all  the  Ehn  zw6Pre- 
.ieft'inate  whom  God  juftifies  and  frees  from  Condemnation,  for  whomChrifi:  died, 
rofe  again,  and  afcended  into  Heaven  at  the  right  Hand  of  God,  where  he  inter- 
ceeds  for  them,  that  are  more  than  Conquerors  over  all  their  Enemies  through 
Chrifl:  (hat  loved  and  died  for  them  ;  whom  nothing  either  prefent  or  to  come, 
fhall  be  able  to  feparate  from  the  Love  of  God  which  is  in  Chrift  Jefus  our  Lord. 
They  are  the  All  that  are  z'/z  Chrifl:  Jefus,  to  whom  there  is  no  Condemnation, 
who  walk  not  after  the  Flefh  but  after  theSpirit,  Chap.  ^,28, to  the  End.  They 
are  all  that  are  Chrift'' s  by  the  Father''^  Ele£iion  in  him,  and  Donation  to  him  be- 
fore all  Worlds,  that  he  might  give  them  eternal  Life,  Eph.  i.  4.  yo/;.  17.  12. 
The  All  that  are  Chriji's.,  and  who  in  Chrift  fliall  be  made  alive,  who  at  the 
great  Refurrection  Day  fhall  be  raifed  by  him  unto  Life  eternal,  i  Cor.  15.  22. 
*'  For  as  all  in  Jda'n  died  ;  fo  fliall  all  that  are  in  Chrifl  be  made  alive.  But 
every  Man  in  his  own  Order,  Chrift  the  firfl- Fruits,  afterwards  they  that  ^r^ 
ChrijTs  at  his  Coming."  Who  having  once  offered  himfclf  to  bear  their  Sins  ; 
will  appear  the  fecond  Time  without  Sin  unto  their  (i&ual and  cemplcat  Salvation, 
Heb.  9.  28.  Thus  as  by  the  Ofrence  of  one,  viz.  Adam^  Judgment  came  upon 
all  Men  in  him  unto  Condemnation  ;  even  fo  by  the  Righteoufnefs  of  one,  even 
Chrift,  the  free  Gift  comes  upon  ^// Men  that  arc /;z  him  unto  Juflification  of 
Life.  This  is  a  natural  plain  and  true  Expofition,  anfwerable  to  all  juft  Rules  of 
Interpretation  of  the  whole  Contexture  of  the  Apoftle's  Difcourfeon  this  Head, 
■where  the  Words  under  Debate  are  interwoven,  and  his  Scope  in  ufmg  them  ; 
and  is  withal  confirmed  by  many  other  Texts^  and  undeniable  Y^di.  Which  con- 
fequently  doth  efFedlually  non-fuit  and  difannul  the  Arminian  Plea,  from  hence  in 
Behalf  of  their  T)QS.unt  oi  univerfal  Redemption  ;  or  in  other  Words,  imiverfal 
^'fiijlification  znd  S  a  Iva  I  ion, Cince  to  be  redeemed  is  to  be  juftiu-ed  and  favcd.  Their 
Proofs  are  as  zveai  as  their  Ajjirmations  are  vehement  and  Urong.  After  all  I  cari- 
jnot  but  wonder  how  any,  who  from  this  Place  of  Scripture,  do  profefs  to  believe 
in  the  Do6frine  of  Chrift's  imputed  Righteoufnefs  unto  Juflification  of  Life,  can 
■with  any  Colour  of  Argument,  or  Confiflency  explode,  the  Dodlrine  ofthe  Im- 
putation of /^fl'.'?OT'j  Sin,  unto  Wrath  and  Condemnation,  extending  it  only  to  a. 
Subjeclion  unto  the^zry?  Death,  as  feme  Univerfalifls  do,  and  yet  by  their  very 
Method  of  Reafoning  from  this  Text,  in  Behalf  of  general  Redemption,  do  e^re 
thiey  arc  aware,  ce«/riv^/V?  themfelves  therein.  For  if  the  Merit  and  Imputation 
of  Adam's  firfl  Sin,  reached  only  unto  thefrft  Death,  or  Death  natural  ;  why  dii 
they  plead  for  a  univerfal  Recovery  from  a  State  of  Sin,  ^Judgment  and  Cijw^ifwwfl- 
i'/5«  unto  Juflification  of  Life,  i.e,  Uxlt  fpiritual  znd  eternal  ?  Wherein  appears 
the  Suitablenefs  of  the  Salve,  to  the  ISFature  of  the  Sore,  if  all  Men  fell  not  in 
Adam  as  their  common  Head  into  a  State  of fpiritual  Death  and  Condemnation; 
The  Socinians  indeed  ;  are  fo  far  confiftent  with  themfelves,  that  as  they  do  deny 
the  Imputation  of  Adam^s  Sin  to  Wrath  and  Condemnation  ;  fo  they  do  therewithal 
deny  ihcDoctrine  of  Juftification  by  the  imputed  Righteoufnefs  of  Chrift  the  fecond 
Jdam.  Ani  the  Truth  is,  that  thefe  two  Points,  are  fo  faft  linked  to  each  other 
that  they  either  fland,  or  fall  together  ;  of  which  the  Soelnians  are  fo  weil  aware-,, 
th.'.c  tiw;y  deny  both  together  by  IVbolefaki     But  then-  by  the  Wa/^  thefe  Sort  of 

Mea- 


Of  particuhr  REDEMPriON.  2S5 

Men  don't  a  little  bewray  their  Folly,  when  to  ferve  a  Turn,  and  to  aniufe  the 
univary,  they  can  fas  I  have  known  fome  of  them  doj  make  a  noify  Out-cry^ 
in  Behalf  of  the  Do6trine  ofuniverHil  Redemption,  or  Chrift's  dying  for  all  AIcii 
without  Exception,  vaunting  with  thofe  Terms  of  Univcrfality,  All,  All,  All, 
and  fuch  like,  whereas  when  All  comes  to  All  (as  we  commonly  fay)  accordintr 
to  their  profefi'ed  Socinian  Notions,  he  died  for  none  at  all,  in  the  Capacity  of  a 
Surety,  fufFering  and  dying  in  their  Room  and  Stead,  in  order  to  make  SatisfacSticii 
to  the  Ju/lice  oi  God  for  their  Sins  ;  making  no  more  of  our  blefiedSaviour  Jefus 
Clirift  than  a  mcer  Creature  under  all  the  fplendid  Titles  of  Honour  they  give  him, 
•who  became  a  faithful  Prophet,  a  pious  Liver,  a  patient  iMartyr,  and  in  all  a 
bright  Example  unto  idl  Men  ;  which  is  all  they  makeof  his  livins:,  fufferino-and 
dying  for  them,  exclufive  of  the  Dodrine  of  his  Satisfadion  for  the  Sins  of  Men  ; 
contrary  to  the  plain  Exprefiions  of  Chrift  himfelf,  that  he  came  to  give  his  Life 
a  Ranfom  for  many,  and  that  he  flicd  his  Blood  for  the  Remiffion  of  their  Sins. 
Math.  20.  28.  with  Math.  26.  28. 

Moreover,  what  Words  can  more  fully  exprefs  the  DoiStrlne  of  Chrifl's  im- 
puted Righteoufnefs  to  his  fpiritual  Progeny  for  their  Juflification  before  God, 
when  it  is  faid,  That  by  his  Obedience  many  are  made  righteous,  and  that  this 
free  Gift  came  upon  them  unto  Juftification  of  Life  ?  Their  being  made  ricrh- 
teous  by  Chrifl's  Obedience  (according  to  all  Propriety  of  Language)  can't  intend 
lefs  than  their  being  reckoned  or  accounted  righteous  by  Virtue  of  that  Ri^fhteouf- 
nefs  iinpuiedio  them, being  performed  by  Chriflai  their  Headwind  Redeemer.  This 
is  further  corilirmed  by  the  moft  remarkable  and  emphatic  Exprefiions,  2  Cor.  K. 
ig,  21.  "  God  was  in  Chrift  reconciling  the  World  unto  himfelf,  not  imputing 
their  Trefpaflcs  unto  them  :  For  he  hath  made  him  to  be  Sin  for  us,  who  knew 
no  Sin,  that  we  might  be  made  the  Righteoufnefs  of  God  in  him."  Here  is  a 
molt  evident  and  bleffed  Com.mutation  and  Exchange  !  Firfi:,  The  Redeemer  is 
made  Sin  for  his  Redeemed  :  But  how  ?  Why,  not  by  any  inherent  Pollution, 
■nor  by  adual  Commfffion,  for /o  he  knew  no  Sin,  being  the  fpotlefs  Lamb  of 
God,  holy,  harmlef';,  and  undefiled,  feperate  from  Sinners  3  nor  by  Infufion  of 
their  Sin  into  his  Nature,  this  were  impoflible  ;  therefore  by  Imputation,  Thus 
was  he  made  Sin  for  his  People:  And  behold,  after  the  fa  ?ne  Manner  zxq  they 
made  the  Righteoufnefs  of  God  in  him  ;  God,  in  the  Matter  of  Reconciliation 
and  Juftification  not  imputing  unto  them  their  Trefpafles,  which  had  been  impu- 
ted unto^fatisfied  for  by  their  Head  and  Surety  ;  and  not  only  fo,  but  alfo  im- 
puteth  unto  them  his  mediatorial  Obedience  and  Righteoufnefs  freely,  without 
any  Confideration  of  Works  performed  by  them  to  be  joined  with  the  Mediator's 
Righteoufnefs  in  that  grand  Article  of  Ju/Iification.  If  otherwife,  they  could  not 
be  faid  to  be  juftified/fv^i^-  by  God's  Grace,  through  the  Redemption  that  is  in  Jefus 
Chriji  :  No  ;  for  howfbcver  good  JVorks  do  ever  follow  upon  Juftification  in  the 
Perfon  jvfi'lfied,  and  bear  Witnefs  to  the  Truth  oi  thew  jujlifying  Faith,  according 
to  the  Tenor  of  St.  James's  Declaration,  who  had  to  deal  with  gracelefs  and  idle 
Profeftbrs  on  this  Head  of  Divinity,  yet  no  Works  whatfoevcr  are  to  be  allowed  as 
Co-partners  Wwh  Chrift's  Obedience  in  th:it  grand  Article  of  Juftification  of  Men 
before,  or  in  the  Sight  of  God,  (as  the  Phrafe  is,  Rom.  3.  20.)  according  to  St. Paul, 
who  had  to  do  with  Sclf-ju/liciaries,  who^being  ignorant  of  God's  Rfghteoufnefs, 

went 


2  8$  Of  particular   REDEMPTION. 

went  about  to  eftablifh  their  oivn  Righteoufnefs,  and  fo  refufed  Submifnon  iiritb 
the  Righteourp.efs  of  God,  not  confidering  that  by  God's  Appointment  Chrift  v.'as 
the  End  of  the  Law  for  Righteoufnefs  unto  every  one  that  believes.  Thus  doth 
St.  Paul  and  St.  James  agree,  having  to  do  with  Perfons  of  a  quite  different  Stamp 
and  Chara5ier,  when  the  former  fpake  of  Juftification  before  God,  the  latter  of  a 
declarative  Juftification  before  Men.  So  that  upon  the  whole,  we  abide  by  that  of 
St.  Paul,  when  he  quotes  David  defcribing  the  BleiTcdnefs  of  that  Man  unto  whom 
God  imputeth  VJx'^^QOu^ntk  tuiihout  JForks,  Rom.  4.  6.  where  in  exprefs  Terms 
the  Do61rine  of  free  Juftification  by  the  imputed  Righteoufnefs  of  Chrifl  is  afiertcd 
and  maintained.  This  Point  the  Apoftle  profecutes  throughout  that  whole  Chap- 
ter, and  alfo  the  fifth  onwards  to  the  Texts  under  immediate  Confideration.  Ver. 
18,  19.  "  As  by  the  OfFence  of  one  Man  Judgment  came  upon  all  Men  to  Con- 
demnation, even  fo  by  the  Righteoufnefs  of  One  the  free  Gift  came  upon  all  Men 
to  Juftitlcation  of  Life  :  For  as  by  one  Man's  Difobedience  many  were  made  Sin- 
ners, fo  by  the  Obedience  of  one  fhall  many  be  made  righteous."  Where  the 
Dodlrine  of  Original  Sin,  that  is  to  fay,  That  all  Men  were  made,  or  reputed 
Sinners  by  that  one  OfFence  unto  Condemnation,  and  the  Do6lrine  of  imputed 
Righteoufnefs,  or  that  all  Chrift's  fpiritual  Seed  and  Progeny  are  made,  or  reputed 
righteous  by  Virtue  of  hisObedience  and  Righteoufnefs  imputed  unto  them, whence 
they  are  reckoned  to  be  in  the  Sight  of  God  righteous  Perfons,  altho'  Signers  in  ihem- 
felves.  See  Ro?n.  4.  5.  Here  alfo  the  Matters  Tivtfo  interwoven  together  that  thefe 
two  Points  do  mutually  prove  each  other  ;  particularly  as  to  the  Manner  how  the  Dif- 
obedience of  the  firft  Adam  becomes  the  Sin  of  his  natural  Poflerity,  and  alfo  hoxv 
the  Obedience  of  the  fecond  Adam  becomes  the  Obedience  or  juftifying  Righteouf- 
nefs of  his  fpiritual  Offspring,  viz.  by  ?neritorious  Imputation,  as  is  remarkably  ex- 
prefTed  in  the  Terms  of  Comparifon  [As"]  [Soj  and  [Evenfo'^  As  by  one  Man's 
Difobedience  many  were  made  or  reckoned  Sinners,  even  fo,  or  in  like  Manner^ 
by  the  Obedience  of  One  fhall  many  be  made  righteous,  that  is,  by  Imputation,. 
Thus  the  former  Dodtrine  proves  the  latter.  Or  if  we  tranfpofe  the  Words,  and 
mention  that  fir (i  which  ftands  lajl  in  Order  in  the  Text,  then  the  latter  proves  the 
former  thus.  As  by  the  Obedience  of  One  many  were  made  Righteous,  even  fo  by 
the  Difobedience  of  One  many  were  made  Sinners,  that  is,  by  Imputation.  Thus 
doth  thefe  two  divine  Truths,  in  Conjunflion  together,  mutually  Jlrengthcn  and 
corroborate  each  other,  like  Stones  laid  together  in  a  curious  Piece  of  Arch-work  by 
t\\Q  \i^nds  oi  z  fiilful  Workman.  So  that  a  very  Heathen  Philofopher,  without 
confidering  it  as  a  Matter  of  divine  Revelation,  if  he  was  to  read  the  Places  would 
according  to  all  ftated  Rules  of  Speech  and  Interpretation  of  Words,  conclude  that 
what  I  contend  for  is  there  expreffed  zx\^  declared,  and  which  our  Reafongfs  them^^ 
fclves  mud  confefs,  unlefs  they  are  refolved  to  offer  Violence  unto  all  knov/n  and 
received  Rules  of  Interpretation  of  Words.  And  as  this  DocSfrine  doth  evidently 
ftand  upon  divine  Record  as  a  Truth  proceeding  from  the  Mouth  of  God,  fo  Rca~ 
/«« //y>//' fays,  that  we  ought  therefore  to  believe  it,  and  that  not  to  do  fo  is  to 
roake  God  a  Liar,  ("as  St.  fchn  fpeaksj  ivhich  is  unreafonable  as  ivell  as  wicked 
And  when  it  is  fo  plainly  evident  that  the  very  exprefs  Terms  of  Imputaiictt.- 
are  fo  frequently  ^udJamiHi^rly  ufed  by  St.  Fauli  whqn  treating  upon  the  JDcdrine 


Of  particular  REDEMPTION,  287 

of  Juftificatlon,  even  in  one  f ingle  Chapter',  (^the  4th  of  his  EpiftJe  to  the  Remans) 
'tis  marvellous  to  me  hovi^  any   Man   that  profeHeth   to  have  Senfe,  Reafon  and 
Learning,  fl^ould  be  lb  unrcafonable  as  to  fpeak  of  theDodrine  of  imputed  R'lghte- 
oufnefswith  a  dirjainful  Air,  Banter  and  Ridicule,  efpecially  fuch  who  profefs  to 
maintain  and  defend  the  Truth,  Ujefu/nefs  and  Excdlency  of  divine  Revelation,  as 
what  bringeth  v^ith  it   the  highej}  and  noblelt  Credentials. f     And  'tis  no  leis  mar- 
velous to  me  that  thofe  who  fet  up  for  iVlen  of  goodSenfe,  accute  Parts  and  great 
Learning,  fhould  ofter  to  interpiet  all  thofey^frZ/ff^/ Terms  of  Chrift's  becoming 
di  Ran f only   a    Sacrifice,   a   Propitiation,    bearing  oi  zndfuffering for  the  Sins  oi  his 
People,    to   make  Reccnciliation  for  their  Sins,  that  he  Jhou'd  become  a  Sin  zrni  Curfe 
f^r  thent,  that  he  might  redctm  them  from  the  Curfe  of  the  Laiv,    and    that   they 
might  be  made  the  Righteoufnefs  of  God  in  him, '  and  other  fuch  like  Terms  which 
numeroufly  lie  fcattered  up  &  down  throughout  the  old  and  newTeftament  ;  to  a 
Senfe  (o  foreign  to  the  Doctrine  of  imputed  Righteoufnefs  ;   or   his  dying   in    the 
Room  :ind  Stead  of  Sinners,  that  J  uji  One  i'u{fi:ving  for  the  Unjull,  bearing  himfelf 
their  Sins  in  his  own  Body  on  the  Tree,   that  he  might  bring  them  unto  God, and 
that  by  his  Wounds  and  Stripes  they  might  be  healed  ;  juft  as  if  all  thofe  plain  zn^^ 
pertinent  Expreffions  amounted  to  no  more  than  his  dying  to  become  our  Example, 
and  in  Tejiimony  of  the  Truth  of  his  Doctrine  as  became  a  brave  Prophet   and   a 
Martyr.     Whether  his  becoming  to  us  an  Example  of  Faithfulnefs  andFortitude, 
of  Piety  and  Patience  underAfflidtions,  was  z.Part  of  his  Defign  in  dying,  is  not  the 
^jefiion,  nor  is  it  at  all  denied  by  us  ;  but  whether  it  is  c//,  whether  that  includes 
the   whole   Counfel  of  God,    in   that  ^r^a^  Article  of  our  Chriftian  P^aith  ?   But 
furely    this  is  not  all,  nor  the  Principal  ^King  included  by  his  being  delivered  for 
ourOfFences, wounded  for  ourTranfgreflions  and  bruifed  for  our  Iniquities, made  a 
Sin  and  a  Curfe  for  us,  and  becoming  a  Surety  on  our  Behalf  of  a  better  Covenant 
than  the   firft,   Heb.  7.  22.     By  all  which  according  to  the  plainefl  and  ftridteft 
Rules  of    Interpretation   of  Words,  muft   be   intended  his   becoming   a   Sub- 
flitute  in  the  Room  and  Stead  of  his  People  whofe  Surety  he  is,   and  for  whofe  Sins 
he  fufifered  and  died  ;   for  he  that  acts  the  Part  of  a  Surety,   or  ftandsy^r  another, 
ftands  in  his  Place,  the  Debtor's  Debt  being  transferred  on  him,  and  his  Payment" 
of  the  Debt  transfer'd  on  the  Debtor,   and  reckoned  or  accounted  impuiatively  his, 
whence  he  is  as  effedtually  acquitted  and  difcharged  as  tho'  he  had   paid  the  Debt 
perfonally  with  his  own  Hand.     This  is  the  plain  Meaning  of  thofe  Words,   2  Cor. 
5.  2.1.   "  He  hath  made  him  to  be  Sin  for  us  who  knew  no  Sin,  (vi'z.  either  by 
inward  Pollution  or  ad^ual  TranfgrefHon,  no  Debt  of  his  own  contracting  to  pav) 
that  we  might  be  made  the  Righteoufnefs  of  God  in  him. '^'     *'   He  being  theEnd 
of  the  Law  for  Righteoufnefs  unto  every  one  that  believes,"  Rom.  10.  4.      He 
having  as  Mediator  by  his  perfeSi  Obedience  to  the  Law  of  Works,  anfwered  all  its 
Demands,  and  thereby  procured  for  his  People  a  Right  and  Title  to  Life  eternal, 
the  very  Thing  which  that  Law  did  at  firft  Promife  as  a  juft  Reward  due  to  a  per- 


f  Vide.  Mr.  Fo/ier's  Apology  or  Appendix  to  his  Trcatife  on  the  Ufefulnefs, 
Truth  and  Excellency  of  the  Chriftian  Revelation. 

^  P.  ■  Je^- 


2S'8  Of  panicukr   RED  E  MP  'T 10  N. 

.  feS}  znd/potkfs  Obedience.     Thus  by  the  Righteoufnefs  of  this  One^  they  are  made 
righteou  s.     Hence  it  is  that  Chrift  is  called  the  Lord  our  Righteoufnefs,  and  his 
l^eople  faid  to  be  made  the  Righteoufnefs  of  God  in  him.     Thus  he  that  a6tsy<?r 
another  aiSs  in   his  Steady  conjequently  for  kisUfe  and  Benefit^  as   St.  Paw/ faid  to 
Philemon  yu'wh  Refpedt  to   poor  Omfi?nus,   "   If  he  hath  wronged  thee  or  oweth 
thee  ought,  put  that  on  mine  Account,   I  will  repay  it."     Thus  the  Righteouf- 
nefs of  God  without  the  Law  (that  is  without  our  being  juftified  by  the  Deeds  of 
it  in  his  Sight)  is  manifefted,  being  witnefled  by  the  Law  and  the  Prophets  ;  even  . 
the  Righteoufnefs  of  God  which  is  by  Faith  of  Jefus  Chrift  unto  all,  and  upon  all 
them  that  believe,  Ro?n.  3.20,21,22.   Chap.\.i2,  to  theEnd.    This  is  tliatRigh- 
teoufnefs  of  Faith  which  the  Gofpel  plainly  reveals,  and  which  St.  Paul^  after  his 
'Converfion  and  Calling  to  the  Apoftlefhip  both  taught  and  •z.ealoufly  conformed  unto ^ 
renouncing  <?//  \\\s  former  Dependency  on  the  Deeds  of  the  Law  for  LifezYi6  Salva- 
ii  K,  which  he  calls  his  ouun  Righteoufnefs  which  is  of  the  Law,  Gal. 2.  20.     Tl  e 
Lite  that  I  now  live,  ('mark)  that  I  noio  live  in  the  Flefh,  now  fince  my  Ccnveifion 
by  the  Grace  of  God,  it  is  by  the  Faith  of  the  Son  of  God,   who  loved  me  and  gave 
himfelf  for  me.     Compared  with  Phil.  3.   where  he  gives  a  further  Conftffion  of 
this  his  Faith,   and  where  he  fliews  that  if  any  Man  by   the  Deeds   of  the  Law 
could  have  attained  to  a juftifying  Righteoufnefs  before  God,   he  could  more,  even 
•before  his  Converfion,  being  then  as  upright,  as  fincere,  as  "zealous  as  any  oi  them 
'ill,  yea  as  touching  the  Righteoufnefs  which  is  in  the  Law  blamelefs.     But  (fa\s 
he)  what   Things  were  gain  to  me  thofe  I  counted  lofs  for  Chrift,  yea  doubtle/s, 
and  I  count  all  Things  but  Lofs,  for  the  Excellency  of  the  Knowledge  of  Chrifl 
Jefus  my  Lord  :  for  whom  I  have  fufFered  the  Lofs  of  all  Things,    and  do  count 
them  but  Dung  that  I  may  win  Chrift,   and   be  found  in  him,  not  having  mine 
own   Righteoufnefs  which  is  of  the   Law,  but  that  which  is  thro'  the  Faith  of 
Chrift,  the  Righteoufnefs  which  is  of  God  by  Faith  :   Where  is  boafting   then   ? 
(as  he  faith  in  another  Placej  It  is  excluded,  by  what  Law  ?     Of  Works  r   Nay, 
but  by  the  Law  of  Faith.     "  Therefore  we  conclude  that  a  Man  is  juftified  by 
Faith,  without  the  Deeds  of  the  Law."     Do  we  then  make  void  the  Law,  i;/2;. 
as  a  Thing  of  nought,  altogether  or  in  every  Refpe6t  ufelefs,  thro'  Faith  ?    God 
forbid  :  Yea,  we  eftablifn  the  Law.     Chrift  in  whom  we  believe  having  by  his 
perfedl  Obedience  thereunto  in  c^r  <S'/<'^^  magnified  it  and  made  it  honourable. 
And   which   as  a   Law  in  his  Hands  who  is  our  King  and  Saviour,  is  ftill  to  be 
efteemed  as  a  Rule  of  Life  unto  us,  to  direct  us  in  our  holy  VValk,  that  -we  might 
in  an  evangelic  A-Ianner  ferve  him  in  Righteonfnefs,  and  Holinefs  all  the  Days  f^ii 
our  Lives.     Rotn.  3.  27,  28,  31.  Luk.  i.  74,  75. 

And  now  furely  a  Man  muft  have  a  very  odd  Turn  of  Thought  to  conceive  that 
by.  all  thefe  numerous  and  plain  Expreilions,  relating  to  the  Sacrifice  and  Death  of 
Chri/i,  and  the  Matter  of  Jujlifcation  beforeGod,  nothing  at  all  is  meant  of  his  dy- 
ing as  a  SubjUtute  or  Surety  in  the  Roo?n  and  Stead  of  Sinners,  nor  of  their  being 
]uftified  beforeGod  by  Virtue  q{  his  mediatorial  Obedience  ii  Righteoufnefs  imputed  unto 
tbem,  being byFaithTeceived, but  that  he  died  only  as  znExample  ofPietj'&rPaticnce 
and  fuch  like,  and  that  ^Aen  fjncerc'y  following  the  fame,  and  obi'erving  the  Law 
as  explained  bv  him  fliall  be  juftifie4  and  faved.     If //;/';  be  all ihat  thefe  Men  mean 


Of  f  annular    R  E  B  E  M  ?T  1 0  N.  289 

by  their  faying  that  we  are  faved  hy  Chrift\  and  of  his  lehg  a  Sacrifce  ZT\<i'Prcpitia- 
tUn  for  our  Sins^  I  prayGod  to  deliver  me  fromfiich  a  Aleihod of  Szlvatlon ,     How 
vainly  do  fuch  Kind  of  Interpreters  being  avowed  Er,:mie-s  to  the   Doilrine  of 
Chri/i's Equality  with  theFather,  and  of  his  dying  in  theRocm  and  Stead  of  Sinners, 
and  of  their  being  juftified  by  his  Righteoufnefs  imputed  unto  them^  tell  the  World 
as  fome  of  them  do,  *   "  That  the  Death  of  Chrift  is  fpoken  of  in  Scripture  un- 
*'  der  ihejirongeji  facrifcial  Phrafes,  yea  that  by  the  wife  Appointment  of  God. 
"  we  are  to  confider  the  Death  of  Chrift  as  the  Thing,    upon  the  Account  of 
"  which  he  pardons,  and  confers  Life  and  Immortality  upon  us."      Thisisjufl: 
Waterman-like  to  look  oneWay  and  roiv  another.     Tliis  is  directly  to  follow  the 
fubtile  Methods   which  their  Fore-fathers,  the  falfe  Apoftles  ufed  in  beguiling  of 
the   unwary  Galatians,  which  caufed  St.  Paul  to  ring  fuch  a  Peal  in  their  Eats, 
crying  out,   "  OfooWfh  Galatians^  who  hath  bewitched  you,  frV.     If  that  great 
Do(5tor  of  the  Gentiles  meant  no  more  by  all  the  abovefaid  Accounts  of  Chrift's- 
Death,  and   Men's  Juftification  before  God,  than  what  our  racovian  GentlemCn 
wou'd  infinuate,    it  will  naturally  follow,   that  he  took  as  ^w ,^it'<3r^  a   Method  in 
delivering  his  Meaning,  as  they  do  in  interpreting  of  the  plainejj  and  fulleji  Scripture 
£;f/>r^o«  relating  to  thofe  grand  Points  of  our   Chriftian   Religion.      Surely   our 
Gentlemen  of  Senfe,  Parts  and  Learning,  will  in  all  Modefiy  allow,  that  St.  PauU 
who  was  brought  up  at  the  Feet  of  x\\q  great  Gamaliel,  was  as  richly  furnijljed  with 
fuch  Kind  of  Materials  2S  any  of  themfelves  czn  jprttend  to   be,  and  yet  by   their 
fVay  of  interpreting  his  Words,   they  do  in  EffeSi  charge  him  with  ufing  a  very 
odd  and  out  of  the  Way  Method  of  exprefftng  his  Meaning  when  inftrudting  an  illite- 
rate People  the  Gentiles  in  Matters  of  the  greate^  Concernment  ;   and  thereby  lay 
at  his  Door  what  doth  more  properly  belong  unto  themfelves,  viz.   to  darken  Counfel 
by  Words  without  Knowledge  ;   and  withal  comes  but  little,  if  any  Thing  fhort  of 
faying  what  Fefius  did  long  before  them,   "  Paul,  much  Learning  hath  made  thee 
mad."      And  wherein  they  do  not  fhew  themfehes  to  be  over  much  foher.      "  It 
««  feemeth  (faith  Luther)  to  be  a  light  Matter  to  mingle  the  Law  and  the  Gofpel, 
<«   Faith  and  Work  together  ;  but  it  doth  more  Mifchief  than  Man's  Reafon  can 
**  conceive  ;   for   it  doth  not  only  blemifh  and  darken  the  Knowledge  of  Grace, 
««   but  alfo  it  taketh  away  Chrift  with  all  his  Benefits,  and  it  utterly  overthrows 
«<  the  Gofpel,   as  St.  PW faith  in  this  Place,   Gal.   i.y.   <«  There  be  fome  that 
*'   trouble  you  and  would  pervert  thcGofpel  of  Chrift."     The  Caufe  of  this  great 
"   Evil  (fays  he)  is  our  Flefh  which  being  plunged  in  Sins,  feeth  no  Way  how  to 
"  get  out,  but  by  Works,  and  therefore  it  would  live  in  the  Righteoufnefs  of  the  , 
<'  Law,    and  refl  in  the  Truft  and  Confidence  of  her  own  Works.     Wherefore 
**  it  is  utterly  ignorant  of  the  Dodlrine  of  Faith  and  Grace,  without  which  not- 
"  withftanding  'tis  impofTible  for  the  Confcicnce  to  find  {true)  Reft  and  Quiet- 
"  nefs."     I  (hall   conclude  this  Head  with  the  Dodrine,  Exhortation  and  Cau- 


*  Vide  Mr.  J.  Fo/ier's  Apologv  or  Appendix  to  his  Treatife  on  the  Ufefulnefs, 
Truth  and  Excellency  of  the  Chriftian  Revelation. 

P  p  2,  tion 


290  Of  partlrular  REDEMPTION. 

tion  of  St.  PW  in  his  Sermon  at  Antiach^  A^i  13.  38,  i^c.  "  Bi  it  known  uhto 
you  therefore  Men  and  Brethren,  that  thro'  this  Man  is  preached  unto  you  the 
iForgivenefs  of  Sins,  and  by  him  all  that  believe  are  juftified  from  all  Things  from 
which  ye  cou'd  not  be  juftified  by  the  Law  oi  A'lofes.  Beware  therefore  left  that 
come  upon  you  which  is  fpoken  in  the  Prophets,  Behold  ye  Defpifcrs  and  wonder 
and  perifli  ;  for  I  work  a  Work  in  your  Days,  a  Work  which  ye  fliall  in  no  wife 
believe  tho'  a  Man  declare  it  unto  you." 

CHAP.     V. 

I  Now  pafs  to  the  Confideration  of  other  Texts  brought  in  Favour  ofthe  Doc- 
trine of  general  Redemption,  particularly,  i  T^'w.  2.  3,  4,  5,  6.  which  is 
thought  to  make  very  potver fully  againji  us ;  the  Words  run  thus,  "  For 
this  is  good  and  acceptable  in  the  Sight  of  God  ourSaviour,who  will  have  all  Men 
to  be  faved  and  come  to  the  Knowledge  of  the  Truth,  for  there  is  one  God,  and 
oneMediator  between  God  and  Man,  the  Man  Chriftjefus  ;  who  gave  himfelf  a 
Ranfom  for  all,  to  be  teftified  in  due  Time."  From  all  which  it  is  argued, 

I.  "  That  it  is  good  and  acceptable  in  the  Sight  of  God,  that  Prayers  Suppli- 
"  cations  and  Interceilions  be  made  for  all  Men,  for  Kings  and  all  in  Authority  j 
*'  that  as  we  muft  not  exclude  any  Man  out  of  our  Prayers,  fo  neither  muft  we 
"  exclude  any  from  Chrift's  Death." 

To  this  I  anfwer,  That  by  all  Men  here  cannot  be  intended  every  Individual  oi 
fallen  Adarn's  Race.  For,  many  Thoufands  and  Millions  are  dead  and  gone 
intoEternity.  But  I  hope  ourUniverfalifts  will  not  fay  that  thofe  are  to  be  prayed 
for.  For,  as  for  thofe  that  are  gone  to  f  Jeaven  they  need  no  Prayers  to  be  made 
for  them,  and  as  for  thofe  that  are  in  Hell  it  is  to  no  Purpoje  to  make  Prayers  and 
Supplications.  Moreover,  as  for  all  fuch  as  have  fumed  the  Sin  unto  Death  we 
are  not  to  pray.  ^oh.  5.  16.  So  that  our  Opponents  Argument  hence  for  «/«/- 
verfal  Redemption,  froin  a  fuppofed univerfal  Supplication  for  all  Men  without  Ex- 
ception, proves  fallacious  in  the  very  Foundation  thereof,  yea  turns  forcibly  againji 
them.  For  ("according  to  their  own  Method  of  Reafoning)  I  may  fairly  argue 
thus,  that  if  Prayers  and  Supplications  are  not  to  be  made  for  all  Men  withoutEx- 
ception,  then  Chiift  died  not  for  all  Men  without  Exception.  But  the  former  is 
true,  therefore  theConcluHon  is  right.  Befides,  obferve,  that  here  thanks  are  to 
be  given  for  all  Men,  as  well  as  that  Prayers  are  to  be  made  for  all  Men.  But 
furely  not  for  all  Men  without  Exception,  not  for  wicked  and  ungodly  Men  of  any 
Rank  or  Degree, but  for  good  Men  of  every  Rank,  particularly  for  righteous  and 
merciful  Rulers,  Kings, and  thofe  in  Authority  under  them,  of  whom  the  Apoftle 
particularly  fpeaks,  in  Ver.i.  where  we  arc  taught  to  pray  for  them,  that  under 
them  we  may  lead  a  peaceable  and  quiet  Life  in  all  Godlinefs  and  Honcfty.  'Tis 
fuch  as  thefe  we  are  to  thank  God  for,  and  not  for  raging  Tyrants,  and  grievous 
OpprefTors.  But, 

2.    It 


Of  particular    REDEMPTION.  291 

2.  It  is  urged,  *'  That  it  is  here  faid  there  is  one  God,  who  being  the  God  of 
<<  all  Men  in  particular^  it  follows,  that  he  wou'd  have  all  Men  in  particular  to 
'<   be  faved,  that  he  wills  the  Salvation  of  them  all  without  Exception." 

To  which  J  anfwer,  (i.)  That  howfoever  God  as  to  the  Works  of  his  Crea- 
tion and  commonProvidence,  may  be  faid  to  be  the  God  and  common  Father  of  all 
Men,  yet  not  as  he  is  the  God  of  Grace  for  all  are  not  predeflinated  bv  him  to  the 
Adoption  of  Children  by  Jefus  Chrifl  unto  himfelf,  but  z  peculiar  People  only  who 
were  chofen  in  Chrift  before  the  Foundation  of  the  World,  thefe  are  thev  that  are 
faid  to  have  Redemption  thro'  his  Blood  and  Forgivenefs  of  Sins  accordino-  to  the 
Riches  of  God's  Grace.      Eph.  i.  3,  to  8. 

(2.)  Let  us  confider  and  query,  when  was  it  that  St.  Paul  faid,  that  God  wills 
that  all  Men  Ihould  be  faved  ;  why,  it  was  in  fuch  an  Age  of  the  World  when 
many  Generations  of  Men  were  dead  and  gone,  many  of  whom  dying  in  their 
Sins,  were  at  this  Time  in  the  Prifon  of  Hell,  under  a  State  of  Damnation 
whence  there  is  no  Redemption.  Therefore  from  this  Text  to  argue  that  God 
wills  the  Salvation  of  all  Men  without  Exception  is  in  Effe6l  to  fay,  that  he  wills' 
the  Damned  to  be  faved,  who  yet  never  fhall  attain  unto  Salvation. 

(3.)  I  anfwer,  How  can  it  be  faid  of  all  Men  in  the  Senfe  contended  for,  that 
God  wills  that  they  fhou'd  be  faved  ?  How  doth  lie  will  this  r  If  he  thus  wills, 
then  it  muft  be  either  by  an  aifolute  or  conditioj^al'WUl.  But  neither  of  thefe 
Ways  doth  he  will  the  Salvation  of  all  Men  without  Exception.  Firft,  not  bv 
hhahfolute  Will  ;  for  if  fo,  what  fliou'd  hinder  their  adtual  Salvation  to  a  Man? 
Who  or  what  can  refifl:  his  Will  in  this  Matter,  which  yet  is  both  refifted  and 
overcome  if  indeed  this  be  his  Will,  But  the  Truth  is  that  all  whom  he  thusiuills 
to  be  faved,  do  and  fhall  by  Virtue  thereof  attain  unto  adlual  Salvation  ;  which 
is  fecur'd  unto  them  by  the  Father's  Ele£lion,  the  Son's  Redemption,  and  b}'  the 
Holy  Spirit's  Application  thereof  by  his  efte6tual  Operations,  as  the  laft  Day  will 
declare.  And  on  the  other  Hand  to  affirm  thatGod  wills  the  Salvation  of  all  Men 
univerfdlly  by  a  meer  conditional  Will,  dependent  on  their  Wills,  is  to  refle£l  on 
him  great  Difnonour  both  in  Regard  oflvs  fovereign  Doffiinion  and  infinite  JVifdom. 
This  reprefents  him  as  ailing  at  the  utmojl  Uncertainties,  and  fubje^ing  his  Will  to  . 
the  Will  of  his  Criatures  in  Matters  of  the  greateft  Importance.  It  is  in  Effe6l 
plainly  to  fay,  tbat  God  wills  theSalvation  of<7//Men  univerfally  if  ihey  will.  Ac- 
cording to  which,  notwithftanding  the  Will  of  God  that  all  Men  fliould  be  fav'd, 
truly  if /%  will  not, noMdn  fhall  be  f^vcd.  And  Indeed  if  theCafe  were  really  thus, 
there  is  Reafon  enough  to  believe  that  kc;;^  would  in  Fa^  be  faved  ;  becaufe  the 
Wills  of  all  Men  are  naturally  corrupt,  their  carnal  Minds  are  Enmity  againftGod, 
they  are  hot  fubjc6t  to  the  Law  of  God  neither  indeed  can  be, until  by  Grace  re- 
newed, until  then  they  will  not  come  to  Chrift  that  they  might  have  Life. 
Rom.  8.  5,  6,  7.   Joh.  5.  40.   Chap.  6.  44. 

In  fliort,  the  whole  of  God's  willing  the  Salvation  of  all  Men  by  fuch  a  condi- 
ditionate^dipendititW'iW  is  not  for  him  in  fa^  and  good  carnefi  to  will  it  at  all,for  he 
hath  no  IVillof  his  oivn  that  is  entirely  JuhjeSt  to  the  Will  of  another.  At  beft  this 
Arminian  Interpretation  of  God's  willing  the  Salvation  of  all  Men  doth  reprefent 
him  faying  no  greater  Things  than  thefe,  viz.  O  ye  Sons  and  Daughters  of  Men, 

1 


292  Of  particular   REDEMPTION. 

I  do  heartily  wiili  and  will  the  Salvation  of  you  all,  neverthckfs  not  ^s  7  will  but 
as  you  will,  not  my  Will  but  yours  be  done.  /  do  indeed  will  all  your  Salvation^ 
neverthelefs  \i  you  will,  you  may  di [annul  my  Will  by  working  out  each  one  his  own 
Damnation,  But  if  the  Cafe  be  fuch,  what  becomes  of  thofe  Scripture  Declara- 
"tions  that  faith,  he  will  have  Mercy  on  whom  he  will  have  Mercy,  and  that  he 
worketh  all  Things  after  the  Counfel  oi his  own  Will  ?     Eph.  i.  14. 

Obferve  further.  That  the  all  Men  which  theText  fays  God  wills  to  be  faved,he 
alfo  wills  to  comes  to  the  Knowledge  of  theTruth,  or  true  Way  of  Salvation  by  Jefus. 
Chri/i,  as  it  is  faid  in  his  Prayer  to  hisFather,  Joh.  17.3.  "  This  is  Life  eternal 
that  they  may  know  thee  the  only  true  God,  and  Jefus  Chrift  whom  thou  haft 
fent.  Which  Obfervation  alone  \%  fuff.cient  to  overthrow  our  Opponents  Argument, 
fince  both  Scripture  and  Fa£i  doth  declare  that  it  is  not  the  Will  of  God  that  all 
Men  in  the  Arminian  Senfe  of  the  Terms  fhou'd  attain  unto  this  Knowledge^  whe- 
ther we  confider  it  in  the  notional ov  experimental  Part  of  it..  There  have  been  and 
/fill  are  many  Thoufands  of  Men  of  whom  it  could  never  be  faid,  that  God  gave  the 
Knowledge  of  Salvation  by  the  Remiffion  of  their  Sins  thro'  the  Blood  of  the  Re- 
deemer as  the  EfFeds  of  his  tender  Mercy,  that  the  Day-fpring  from  on  high 
vifited  them  to  give  them  Light,  who  before  fat  in  Darknefs  and  in  the  Shadow  of 
Death, and  to  guide  their  Feet  in  the  Way  of  Peace.  As  Life  and  Immortality  is 
brought  toLight  thro'  theGofpel,  fo  evident  it  is  that  it  never  was  the  Will  of  God 
to  fend  this  Gofpel  unto  all  Men.  And  even  in  thofe  Lands  where  the  Gofpel 
comes  in  Word^  it  doth  not  come  in  Power  unto  all  Men  :  To  fome  it  is  gvien  to 
know  the  Myfterys  of  the  Kingdom  of  Heaven,  but  unto  others  it  is  not  given. 
Math.  13.  II.  And  if  you  wou'd  know  theyz/pr^-^/w  Caufeof  this  Difference, 
fee  what  the  Redeemer  himfelf  fays,  Math.  2.^.  26.  "  I  thank  thee  O  Father, 
Lord  of  Heaven  and  Earth,  becaufe  thou  haft  hid  thefe  Things  from  the  Wife  and 
Prudent,  and  revealed  them  untoBabes  ;  even  fo  Father,  for  fo  it  feemeth  g^od  in 
thySight  ;"  that  is,  it  is  thy  fovereign  Will  and  Pleafure  thus  to  do.  See  alfo  how 
and  after  what  Manner  the  difcriminatitig  Favours  of  God  in  thefe  Matters  were 
noticed  and  fpoken  of  by  the  infpired  royal  Pfalmift,  *'  He  fhewed  his  Word  un- 
to Jacob  and  his  Statutes  unto  Ifrael ;  he  hath  not  dealt  io  with  any  Nation,  and 
as  for  his  Judgments  they  have  not  known  them.  Praife  ye  the  Lord,  Pfal.  147. 
19,  20.  In  fhort,  God  doth  in  Fa^  give  neither  Salvation  or  the  Knozvledge  of 
the  Truth  unto  all  Men  without  Exception,  therefore  it  is  not  his  Will  that  all 
Men  withoutException  fl:iould  be  faved  and  come  to  theKnowledge  of  the  Truth. 

Here  I  argue  from  his  Aifs  to  his  De/igns,  which  in  all  good  Reafon  muft  be  al- 
lowed to  be  ajuji  and  rational  Method  of  arguing.  For  any  to  fay  that  God  Jin- 
cercly  wills  and  defians  to  effedl  thofe  Things  which  he  in  Fa£i  and  very  Deed  wills 
not  to  efFedl,  or  caufe  to  be  effedted  as  Fadis  and  Events  do  Evidence,  is  a  fiat 
ContradiSiion.  It  is  for  Men  to  charge  on  their  Maker  the  crude  Notions  and 
ahfurd  ProduSfions  of  their  ozun  Brains,  even  in  the  midfl  of  their  zealous  Pleas  as 
Advocates  iorh\m.  If  God  heartily  znd  fmcerely  v^Wls  (as  fome  Men  love  very 
uigoroufly  to  fpeakj  that  all  Men  without  Exception  fhou'd  be  faved  and  come  to 
the  Knowledge  of  the  Truth,  or  the  true  Way  of  Salvation  revealed  in  theGof- 
pel, which  therefore  is  emphatically  called  the  Word  of  Truth,  and  the  Gofpel  of 

our 


Of  particular  REDEMPTION.  293 

our  Salvation.  C-jI.i^,  Epb.j.i^-  ^V'hy  then  doth  he  not  execute  this  hisWill  ? 
Is  it  becaufe  he  ftes  afier  Occq/ion  io  alter  it,  as  to  foms,  which  he  did  not  fore - 
fee  or  h^rhiot  z  per feil  Know  lege  of  before  ?  Or  becaufe  he  wanisPoiver  to  effedt  it  ? 
If  xhc  former,  what  then  becomes  of  his  glorious  Attributes  of  Omnifciency,  Il'if- 
dom  and  Immutability  ?  If  the  latter,  how  can  he  be  faid  to  be  Almighty  ?  And 
withal,  what  becomes  of  his  iS/«tvr//y  fo  much  pleaded  for  in  this  Matter  as  (ho' 
we  were  Enemies  to  it^  while  in  Fail  we  do  no  worfe  a  Thing  than  argue  from 
his  own  fovereign  Declarations  concerning  his  faving  Mercy,  and  alfo  from  his 
Jt^s  unto  his  Dc/igns  F  And  in  fliort  upon  the  whole,  what  becomes  of  ])is 
Deity  ?  The  whole  of  thefe  very  merciful  Mms  Pleas  for  theAImighty,  \Uhcrehy 
examined,  will  appear  to  amount  to  nothing  better  than  this ,  viz.  That  he  moj}  fcri- 
oufy  and  earnejlly  zvills  to  effc5i,  or  caufe  to  be  effeSled  thofe  very  Things  which  he  at 
the  fame  Time  pcrfeilly  knows  znd  fully  defgnsflmll  never  be  effeSied,  and  which  ac- 
cordingly in  very  Deed  he  doth  not  effeh  or  caufe  to  be  effeSled.  When  they  have 
faid  a!l  the-f  can  of  God's  imiverfal  i'^ving  Mercy,  and  univ  erf  a  I  izv'ing  Knowledge, 
they  are  obliged  to  confefs  that  there  is  no  fuch  Thing  in  FaSfas  a  univerfal  Salva- 
tion, nor  a  univerfal  Com.ing  of  Men  to  the  Knowledge  of  the  Truth  of  the  Gofpel  of 
Salvation,  that  they  may  be  aifually  faved,  altho'  God  is  able  to  efFedl  all  this  if  he 
will.  And  to  fay  he  cannot  do  this  with  jut  deftroying  Aden's  free  Agency  is  at 
once  to  eclipfe  the  G  lory  oih\s  Perfedlions  both  of  his  JVifdom  and  Power. 

After  all  our  Difputings  we  mult  reft  in  this,  that  God  hath  faving  Mercy  on 
whom  he  will  have  faving  Mercy,  and  that  he  giveth  faving  Knowledge  of  the 
Truth  unto  whom  he  will  give  it, being  indebted  unto  none,  but  vaftly  difobliged 
by  all.  If  (fays  theApoftle)  our  Gofpel  be  hid, it  is  hid  unto  them  that  are  loft",  in 
whom  the  God  of  this  World  hath  blinded  the  Minds  of  them  which  believe  not, 
left  the  Light  of  the  glorious  Gofpel  of  Chrift,  who  is  the  Image  of  God ,  fhould 
ftiine  unto  them.  And  then  fetting  forth  God's  difcriminatingGrace  and  Agency  in 
the(e  Matters  towards  himf elf  and  other  Beliivers,  in  Contradiftiniflion  from  the 
Cafe  of  thofe  befere-mentioned,  he  faith,  "  That  God  who  commanded  the 
Light  to  fhineout  of  Darknefs,  preferring  to  G^>7.  i,  1,2,3,4.)  bath  fiiined  in  our 
Hearts,  to  give  the  Knowledge  of  the  Glory  of  God  in  the  Face,  or  Perfon  of 
Jefus  Chrift."  2  Cor.  4.  3,  4,  6.  compare  v/ith  this  what  the  fame  Apoftle  faith 
in  the  Clofe  of  the  fecond  Chapter  of  this  fame  Epiftle.  *'  Now  thanks  be  unto 
God  which  always  caufcth  us  to  triumph  inChrift,  &  maketh  manifeft  theSay'our 
of  his  Knowledge  by  us  in  every  Place.  For  we  are  unto  God  a  fweet  Savour  pf 
Chrift,  m  them  that  are  faved,  and  in  them  that  perifh  ;  to  the  one  we  are  the 
Savour  of  Death  unto  Death  ;  and  to  the  other  the  Savour  of  Life  untoLife  :  and 
who  is  fiilficient  for  thefe  Things  ?"  Whence  we  fee  that  hoiu  aivfid foever  thefe 
dcfferent  Events  of  the  Gofpel  where  it  comes  are,  and  how  contemptuoufly  foever 
fome  Men  can  fpeakof  the  Dodlrine  of  God's  difcriminaiing  Grace  znii  Agency  in 
the  effe^ual  Difpenfation  of  his  fiving  Knowledge,  this  great  ApofUe,  as  the  royal 
Ptalmifi  and  our  blefj'cd  Saviour  did  before  him,  doth  not  only  afl'crt  and  mairltain 
the  fiimc  ;  but  alfo  maketh  mention  thereof  in  a  very  devout  and  pathetic  Manner 
in  a  Way  of  Adoration,  Praifeznd  Thankfgiving  unto  God  the  great  Difpenfer  of 
:hofe  great  Favours,  and  whoie  fevereign  Grace  and  Pleafure,  is  the  fapream  Caufe 

of 


294  0/  particular   REDEMPTION. 

ox  fuch  a  difcrirninating  Difpenfation,  and  wKiQh.jtijlly  deferves  a  Remark,  we  do 
iind  this  once  again  thus  mentioned  dnd  declared  by  the  great  Redeemer  himfelf,  in  bis 
Addrefs  unto  his  heavenly  Father,  Luk.  \o.  zi  ^  22.  "  In  that  Hour  Jefus  re- 
joiced in  Spirit,  and  faid,  1  thank  thee  O  Father,  Lord  of  Hcavtn  and  Earth, 
that  thou  haft  hid  thefe  Things  from  the  Wife  and  Prudent,  and  revealed  them 
unto  Babes  :  even  fo  Father,  for  (o  it  feemeth  good  in  thy  Sight.  All  Things  are 
delivered  unto  me  of  my  Father,  and  no  Man  knoweth  who  the  Son  is,  but  the 
Father  ;  and  who  the  P'ather  is  but  the  Son,  and  he  to  whom  the  Son  will 
reveal  him." 

To  conclude  this  Head  of  Argumentation  I  fhall  obferve,  that  at  be/i  ojr  Op- 
ponents Argument  is  no  better  than  this,  viz.  That  God  wills  to  cffedl  or  caufe 
to  be  effected  thofe  veryThings  which  in  Fad  he  doth  not  will  to  efFcd,  or  caufe 
to  be  efFesSled.  And  on  the  other  Hand  at  the  wor/l^  our  Argument  is  in  Fadl  no 
worfe  than  this,  viz.  That  asGod  firft  wills  what  to  effed,  fo  he  certainly  efFcds 
v.'hat  he  thus  willed.  Or  that  ivbat  he  doih  not  in  Fa^  do  and  effed  he  never 
willed  to  efFed  and  do.  BiJt   to  proceed; 

Thirdly^  h  is  urged,,  "  Th^t  Chrift  died  for  all  Men  univerfally,  from  it's  be- 
"  ing  faid,  that  the  Man  Chrift  Jefus  is  the  one  Mediator  betzveen  God  and  Man. 
*'  and  that  he  gave  gave  himfelf  a  Ranjomfor  all." 

To  which  I  anfwer,  that  the  Argument  hence  is  very  inconclufive,  becaufe 
his  giving  himfelf  a  Ranfom  doth  evidently  imply  his  aBual  Payment  of  a  full 
Price  for  the  «/?w^/ Redemption  of  all  thofe  for  whom  he  thus  gave  himfelf; 
fo  as  that  every  one  of  them  to  a  Man  fliould  be  actually  delivered  from  all  Mi- 
feries  and  Enemies  whatfoever,  and  adlually  poJfefs'd  of  every  Grace  and  BlefTing 
that  is  needful  to  make  them  eternally  happy, or  to  their  being  faved  with  an  ever- 
lafting  Salvation,  or  to  ufc  theApoftle's Words  in  thisCafe,  "  That  they  might  be 
redeemed  from  all  Iniquity,  and  purified  to  himfelf  as  a  peculiar  People  zealous 
of  good  Works.  That  they  might  be  fan£lified  and  cleanfed  by  the  wafhing  of 
Water,  by  the  Word,  and  that  they  might  be  prefented  unto  himfelf,  a  glorious 
Church,  not  having  Spot  or  Wrinkle  or  any  fuch  Thing,  but  that  it  fhould  he 
holy  and  without  Blemifh,"  Tit.  2.  14.  Epb.  5.  25,26,27.  The  Ranfom  which 
the  Son  of  God  paid  down  by  the  offering  of  himfelf  is  fo  perfeSi  and  compleat 
as  that  he  is  faid  to  have  made  it  once  for  All.,  Heb.  10.  10.  So  that  God  is 
gracious,  and  faith  concerning  the  Redeemed,  "  Deliver  them  from  going  down 
to  the  Pit,  for  I  have  found  a  Ranfom,"  anfwerable  to  the  Declarations  made  by 
the  Father  to  the  Redeemer,  who  is  Mediator  of  the  new  Covenant  in  Behalf  of 
the  Children  of  that  Covenant,  "  As  for  thee  alfo  by  the  Blood  of  thy  Covenant, 
I  have  fent  forth  thy  Prifoners  out  of  the  Pit,  wherein  there  is  no  Water,  Job  3^^ 
24.   Tuech.  9.   II. 

Now  Fa5i  declares  that  this  is  not  the  Cafe  of  c// Men  without  Exception  i 
whence  I  conclude,  that  Chrift  never  g^ye  himfelf  as  a  Ranfom  for  all,  in  that 
extenfive  Senfe  of  the  Word  All.  Why  fhou'd  it  be  thought  that  the  Redeemer 
knowingly  gave  himfelf  a  Ranfom  in  vain  (or  many,  as  the  Arminian  Doilrine  of 
Redemption  doth  reprefent  the  Matter,  to  the  Redeemer's  no  fmall  Diflionour, 
while  a  vain  Shew  is  made  oi  bringing  to  hirn.^  large  Rmtnue  of  Glory  f_    To  thisl 

add-^ 


Of  particular  REDEMPTION.  295 

adJ,  That  tbeMediaCorfhip  of  Chrift  in  thisPlace  betweenGod  &  Man, doth  «,?^(f/"- 
faT'tly  imply  all  the  Branches  of  his  mediatorial  Office,  that  is  to  fay,   his   Oblation 
znA  Intercejfion,    thefe   do  ever  go  togethir ^    the  former  he\og  the  Grouful  of  the  lat- 
ter.    By  the firjl  he  made  a  perfect  Atonement,  Reconciliation  and  Satisfaftion, 
for  the  Sins  of  thofe  for  whom  hp  gave  himfelf  to  redeem,    and  by  the  latter  he  as 
a  righteous  Advocate  pleads   the  Price  paid,  or  the  perfect  Ranfom   given,   fo  as 
that  the  Redeemed  fhall  be  actually  poflefTed  of  all  that  Grace  and  Glory  which  he 
by  the  invaluable  Price  of  his  Blood  or  Ranfom  given,  purchafcd  for  them.     Now 
this  he  pleads  not  for  allMen  withoutException,but  for  a  pcculiarPeople  given  to 
him  by  the  Father  In  theCovenant  of  Redemption,    See  hisAddrefs   to  thcF'athcr, 
^oh.  17.  2,  3,9,  24.   "  As  thou  haft  given  him  Power  over  all   Flcfh,    that  he 
fhould  give  eternalLife  (mark)  to  as  many  as  thou  haft  given  him  .  And  this  isLife 
eternal,  that  they  might  know  thee  the  only  trueGod,  andJefusChrift  whom  thou 
haft  fent.     I  pray  for  them  :   I  pray  not  for  the  IVorhl^   but  for  them   which    thou 
haft  given  me,  for  they  are  thine,  viz.    by  Eledtion  in  me  ;  and  all  mine,  vi-z.  by 
thy  Donation  and  my  Redemption  are  thine,  and  thine  are  mine,   and   I  am  glo- 
rified in  them.     By  which  interchavgcable  Expreffions  is  emphatically  declared  that 
the  Father'' i  Eleif'ion.^   and  the  Son^ s   Rede?nption  are  exa£ily  conunenfurate  and  of 
equal  Extent  to  the  SubjeSis  thereof  which  is  not  unto  all  Men  but  a  peculiar  Peo- 
ple.    To  which  the  Tenor  of  his  Advocatefliip  or  interceeding  Plea,  in  Fer.  24. 
doth  exactly  agree,   "  Father  I  will  (T  claim  it  as  myRight)  that  they  alfo  whom 
thou  haft  given  me,  be  with  me  where  I  am,   that    they  may  behold  my  Glory 
which  thou  haft  given  me  ;   for  thou  lovedft  me  before*  the   Foundation  of   the 
World."     Hence,  tho'  theNature  heaffumed  is  common  to  all  Men,'ind  was  en- 
dued with  the  beft  of  human  Afteflions,   and  fubjedl  to  the  common  Law  of  Hu- 
manity, as  Dr.  TVhitby  argues,  and  we  grant,  yet  this  makes  nothing  againft.  our. 
Argument  for  peculiar  Redemption  :   Since  (as  the  Rev.  Mr.  Gill  obfcrves)    he  . 
aflumed  the  human  Nature  with  a  peculiar  View  to  the  Elei^  of  God,   the  Chil- 
dren adopted  by  /;;'?«  and  given  to  Chriji^  the  Seed  of  Abraham.      It  is  thefe  only  that 
d;)   fliare  in  all   the  fpiritual  Bleffings  and   Favours   arifing  from  the  Aflump- 
tion  of  fuch  a  Nature,  as  it  is  written,   Heb.  2.  13,  to  theEnd,   <'   Behold  I,  and 
the  Children  (fays  Chrift  there)  which  God  hath  given  me,  as  before-mentioned, 
from  foh.  17.     Whence  the  Apoftle  thus  argues,, /^^r.  14.    *'  Forafmuch  then 
as  the  Children  (mark  the  Children  before-mcntionedj  are  Partakers  of  Flcfti  and 
Blood,   he  alfo  himfelf  likewife  took  Part  of  the  fame,  that  through  Death,  or  dy- 
ing for  them,  he  might  deftroy  him  thit  has    the   Power  of  Death,    that   is    the 
Dsivil  J  and  deliver  them  who  thro'  Fear  of  Dratb.  were  all  theirLife-time  fnbjedl 
to  Bondage  ;    for  verily  he  took  not  on  him  the  Nature. of  Angels  ;  but   he  took 
on  him  the  Seed  of  yf/^Tij/^^A^.      Wherefore  in  all   Thinas  it  behov'd  him  to    be 
made  like  unto  his  Brethren,  (mark  his  Brethren,  the  adopted  Children  of  the  Fa- 
ther)  that  he  might  be  a  m,erciful  and  faithful  High  Pricft  in  Things  pertaining 
unto  God,  to  make  Reconciliation  (perfect  Reconciliation)  for  the  Sins  of  the  Peo- 
ple,"  namely  thefe  hii  People  ;  *   as  in  the  foregoing    Verfes,  are  moft-  remark- 

*  Caufe  of  God  and  Truth. 


29^  Of  f  articular   REDEMPTION. 

able  and  nhundantly  difcrihed  hy  fitch  CharaSlers  as  doth  not^  cannot  fuit  with  all  Men 
zuithout  Exception  ;  but  with  a  peculiar  People  only,  (uch  d,s  Eleirs  cf  Salvation, 
Chap,  r.  14.  Sons  of  Godxvhom  the  Redeemer  brings  to  Glory,  the  fin^ifed,  and 
one  zvith  the  San^ifcr,  the  Churchy  Chriil's  Brethren  and  the  Children  which  God 
hath  given  him,  and  fuch  like. 

Obierve  further,  That  ns  it  is  faid  he  gave  himfelf  a  Ranfom  for  oil,  (o  it  is 
added,  that  it  ivill  he  tefifed  in  due  Time.  Which  is  evidently  true  of  the  Church 
the  RanfoiTied  of  the  Lord,  as  will  be  fullv  revealed  in  the  laj}  Time.  Accordino;- 
jy  Ciod  is  faid  to  abound  in  Grace  towards  his  ElecSt,  who  have  Redemption  thro' 
Chr'ift's  Blood,  in  all  Wifdom  and  Prudence,  making  known  unto  them  the 
M\'(lery  of  his  \N\\\  according  to  his  good  Pleafure  which  he  had  purpofed  in 
iiinifelf:  (mark)  that  in  the  Difpenfation  of  the  Fulnefs  of  Times  he  might  ga- 
ther together  in  one,  all  Things  in  Chrifi-,  both  which  are  in  Heaven  and  which 
are  on  Earth,  even  in  him,  Eph.  1.4,  7,  8,  9,  10.  Thus,  that  Chrift  gavehim- 
ielf  a  Rjnfoni  {o'c  all  the  EleSf,  the  Church,  the  Brethren,  the 'adopted  Children  of 
God,  \v\\\ht?nanife/IedM\ite/lifiedmdue  Time.  Which  will  not  at  ar.y  Time 
whatfoever,  be  tejiified  and  made  manife/i  concerning  all  A^en  in  the  extenftve 
Senfe  contended  for.  Hence  it  is  with  a  Limitation  or  Rejlri^ion  that  our  Lord 
liimfelf  fpeaks  of  this  Matter,  faying  that  the  Son  of  Man  came  to  give  his  Life 
a  Ranfom  for  jnany.  For  fo  the  Ranfomed  of  the  Lord  will  appear  to  be  in  the 
]aft  Times,  tho'  not  in  a  comparative,  yet  in  an  abjolute  and  coileHive  Senfe,  Rev. 
•-.  9,  ^c.  Then  fliall  thofe  Wordshave  their  full  Accomplifhment,  Ifai.  35.10. 
-•'  And  the  Ranfomed  of  the  Lord  fhall  return  and  come  to  'Lion  with  Songs, and 
everlafh'ng  Joy  upon  their  Heads  :  they  fliall  obtain  Joy  and  Gladnefs,  and  Sor- 
row and  Sighing  fhall  flee  away.  But  all  Men  individually  ivill  never  thus  return  : 
But  a  peculiar  People  on\y  ;  therefore  the  latter  only  are  the  Ranfomed  of  theLord, 
or  the  all  that  Chrift  gave  himfelf  «  Ranfom  for,  to  be  tejiified  in  due  Time. 

In  fliort,  and  to  conclude  this  Head,  wi?  7;75;v  can  be  intended  in  this  Text  by 
the  Terms  all  Men,  than  all  the  Ele6t  of  God,  the  Men  of  all  Nations,  the  Gen- 
tiles as  well  as  the  Jews,  with  Men  of  every  Rank  and  Degree  arDongft  them, 
from  the  Beggar  to  the  King,  with  fuch  as  are  in  Authority  under  him.  Ac- 
cording to  which  Tenor,  will  the  Song  of  the  Redeemed  or  Ranfomed  of  the  Lord 
be  in  Heaven.  Rev.  5.  9.  "  And  they  fung  a  new  Song,  faying,  Thou  art 
worthy  to  take  the  Book  and  open 'the  Seals  thereof  ;  for  thou  wafl:  flain,  and  ^ 
haft  redeemed  us  to  God  by  thy  Blood,  out  of  every  Kindred  and  Tongue,  and 
People  and  Nation,  and  made  us  unto  our  God,  Kings  and  Priefis." 

Another  Text  brought  in  Favour  of  univerfal  Redemption  is,  r  Tim.  4..  10 
"  For  therefore  we  Ivabour  and  fuft'er  Reproach,  becaufe  we  truft  in  the  living 
God,  who  is  the  Saviour  of  all  Men,  cfpecially  of  them  that  believe."  Thefe 
Words  are  faid  in  exprefs  Terms  to  contain  the  Do6lrine  of  ^/'wrr^/ Redemption. 

To  which  J  anfwcr  Fir/l,  That  both  this  and  the  before- con fidered  Text  might 
with  full  as  good  Propriety  be  brought  to  prove  a  univerfal  Salvation,  feeing  it 
is  as  fully  faid,  that  he  is  the  Saviour  of  all  Men,  and  that  he  wills  all  Men  to  be 
faved,  as  that  It  is  faid  Chrift  ga^'c  himfelf  a /^an/ow/i^r  fl//.  And  indeed  affual 
Salvation  is/o  cjfential  a  Part  of  Chrijl's  Ranfom  or  Redemption,  as  that  it  is  a  vain 
""'*'  Thins: 


Of  particular    REDEMPTION.  297 

7'hing  to  plead  for  the  one  without  [he  other.  It  is  no  lefs  abfurd,  to  tnik  of  Re- 
demption without  Salvation  ;  than  to  talk  of  Salvation  without  Redemption ,  or  with- 
cut  being  redeemed.  He  that  is  redeemed  fhall  be  faved  ;  and  therefore  are  Men 
faved  becaufe  they  were  redeemed.  They  that  are  reconciled  toGod  by  Chrift's 
JJeath  fhall  be  faved  by  his  Life  ;  thofe  for  whom  he  fhed  his  Blood,  do  and  fliali 
by  V^irtue  thereof  obtain  eternal  Redemption,    Hcb.  (^.  12. 

Secondly,  It  is  evident  from  theScope  of  the  Place,  that  the  Words  are  not  to  be 
underfl:ood  of  eternal,  but  of /^m/or^/ Salvation  and  Deliverances,  as  the  Eitecis  of 
the />ro'y/Wi';7/;rt/ Goodnefs  of  God  the  P'ather,  who  is  here  called  the  living  God. 
He  upholds  all  their  Beings,  and  grants  them  many  Deliverances,  caufing  his  Sun 
to  (liine  and  his  Rain  to  defcend  on  the  ^uj}  and  Unjiiji.  He  is  the  Saviour,  that, 
is  the  Preferver  of  all  Men,  thefe  do  all  (hare  more  or  lefs  in  his  good  Providence  : 
But  Believers,  the  Hoiijlodd  of  Faith  m  a  more  efpecial  Manner  ;  which  ttie  Apoflle 
here  mentions  as  the  Ground  of  his  own  and  others  truft  in  the  living  God,  unticr 
ail  thofe  Labours  and  Reproaches  that  attended  their  Preaching  the  Gofpel. 
Which  Senfe  of  the  Words,  as  they  are  perfe<^ly  agreeable  to  the  Analogy  of  . 
Faith  and  to  the  Context,  fo  is  accordingly  (as  Mr.  Gill  obferves)  ov^^ned  by  Tome 
who  are  on  the  fame  Side  of  the  Queftion  with  Dr.  JVhitby,  as  Volkdius  de  vera 
Relig.  Lib.  2.  Chap.  7.  p.  10.  and  Crebuis  de  Deo,  Chap.  -19.  p.  133.  And  in- 
deed this  is  the  more  remarkable  fince  Concejfions  of  an  Adverjary  are  never  made 
but  upon  the  ftronge^  ConviSiiom. 

Other  Texts  brought  by  our  Univerf^lifts,  are  i^cw.  14.  15.  "  But  if  thy 
Brother  be  grieved  by  thy  Meats,  now  walkefl  thou  not  charitably.  Defcroy  not 
him  with  thy  Meat  for  whom  Chrift  died."  With  i  Cor.%.  ii.  "  And  thro' 
thy  Knowledge  fliall  thy  weak  Brother  perifh  for  whom  Chrift  died."' 

P'rom  whence  it  is  argued,  "  That  if  Chrift  died  for  tlicm  that  perifh,  and 
*'  them  that  do  not  perifti,  then  he  died  for  all.  That  he  died  for  them  that  do 
*'  not  periih  is  confefs'd  by  all  ;  and  that  he  died  for  fuch  as  may  or  fhall  perifli  \-3, 
"  intimated  in  this  Injund^ion,  deftroy  not  him  with  thy  Meat  for  whom  Chrift: 
*'  died."  From  hence  alfo  the  Dodlrine  of  the  Saints  final  falling  from  Grace  is 
undertaken  to  be  proved.  To  all  which  I  anfwer, 

1.  As  Chrift  is  faid  to  die  and  lay  down  his  Life  for  his  Sheep  ;  ^<^  he  hath  pofi- 
tively  declared  that  he  will  give  unto  them  eternal  Life,  and  that  thev  fhall  never 
perifh,  Joh.  ic.  27.  Moreover  the  great  Shepherd  of  the  Sheep  faith,  that  it  is 
not  the  Will  of  his  heavenly  Father,  that  one  of  thofe  litt'e  Ones  flioa'd  perifli. 
Math.  18.  14.  But  that  they  be  kept  by  his  Power  thro'  Faith  unto  Salvation^ 
ready  to  be  revealed  in  the  laft  Time,  i  Pet,  j.  ^.  Therefore  to  ai?.rm  that  any; 
of  them  may  or  fhall  perifli  fo  as  to  mifs  of  eternal  Life  and  Salvation,  is  to  do  no 
better  than,  audacion^y  to  eontradin  or  gain  fay  fhe  plain'  and  p^fvive  Declarations-  cf 
hothouT  hea?jenl)f  Father  ?ii-id  cvGV  blejjld  Redee?ner. 

2.  It  is  very  evident  that  it  is  not  eternal  Dejlnu^ lev,  that  is  here  fpoken  of,  bc-- 
caufe  it  is  pofitively  declared  that  it  is  not  in  the  Pov.er  of  Man  to  kill  the  Soul  ^ 
but  of  God  only.  Math.  10.  28^  Bcfidcs  it  is  mf  ft  unrcafonable  to  conclude  that 
et ernalDamnation\^o\\' d  follow  upon  eating  and  drinking  Things  indi^erentjfdihus 
Mea(s  zndMerk^f  Wlikh  are  //;^  Things  there pmticularly  %ok€Oof;. 

\   ■  0.1  3  3.  Ths: 


298  Of  particular   REDEMPTION. 

3.  The  Context  doth  plainly  expound  the  Deftrudicn  of  the  weak  Brother  to 
intend  only  theDeftruftion  of  his  prefentPeace  andCcmfort,  who  confcientioufly 
fcrupled  the  eating  of  fucliThings :  hence  fays  thcApoftle,  "  It  is  neither  good  to 
eat  Flcfh  nor  to  drink  Wine,  or  any  Thing  whereby  thy  Brother  flumbleth,  or 
is  ofTendcd,"  Rom.  14.  2  1.  To  do  which  is  contrary  to  Chrillian  Charity  ;  for 
if  thyBrother  be  grieved  with  thyMeat,  now  walkeft  thou  not  charitably  ;  yea  it 
is  a  deftro\ing  of  the  Work  of  God,  Fcr.  20.  Bui  what  IVork  F  Why  not  the 
Chriftian  Convert  who  is  God's  Workmanfhip,  nor  the  good  Work  of  Grace 
which  God  will  perform  until  the  Day  ol  Chrift,  nor  the  Work  of  Faith  whic'i 
will  never  fail  :  but  the  Work  oi Peace  in  Churches  and  particular  Perfons,v\  hich 
"Woik  of  Peace  (as  the  Rev.  Mr.  C/V/ obferves)  God  is  the  Author  of:  That  by 
juft  Confcquence  Chiiftians  ought  to  be  verv  careful  not  to  indulge  themfelves  ia 
jneer  indifferent  Things,  when  thereby  they  deftroy  the  Work  of  Peace  in  the 
JMinds  of  their  weak  Brethren.  According  to  this  Interpretation  the  perifhing  of 
the  weak  Brother,  in  i  Cor.  8.  1 1,  is  explained  by  defiling  his  Confcience, 
Ver.  7.  and  a  wounding  of  it  and  making  him  to  offend,  Fer.  12.  Therefore  it 
cou'd  never  enter  into  the  Apoftle's  Mind,  by  the  weak  Brother's  perifhing,  to 
mean  his  eiernal  Damnation.,  fmce  as  he  fays.,  Ver.  8.  *'  Meat  commendeth  us  not: 
to  God,  for  neither  if  we  eat,  are  we  the  better,  neither  if  we  eat  not  are  we 
•  the  worfe. 

From  all  which  it  is  evident,  that  no  Argument  can  hence  be  fairly  formed 
either  againft  the  Do6lrine  of  particular  Redemption,  or  that  of  the  Saint's  final 
Perfeverance  in  Grace  to  glory.  "  No  Weapon  that  is  formed  againft  "Lion  or 
any  of  lier  true  Sons  fliall  profper  ;  and  every  Tongue  that  (hall  rife  againft  her 
in  Judgment,  (hall  fhe  condemn,"  //^/.  54.  17.  Moreover  hereby  is  (hewn, 
to  what  iniferahk  Shifts  Men  are  put,  and  what  grofs  Abfiirdities  they  run  into, 
when  they  leave  the  Corner  Stone.  To  maintain  Chrilt  died  as  much  for  them  that 
perifli  as  for  them  that  are  faved, that  he  did  no  more  to  fecure  theirSalvation  than 
the  others  that  perifh,  is  a  Notion  infinitely  unworthy  of  the  all-wife  God  our  Savi- 
our, ^s  h?ith  been  before  largely  Ihewn.  Neither  will  that  Text,  2  Pet.  2,1. 
that  fpeaks  of  fome  falfe  Teachers,  privily  bringing  in  damnableHerefies,  denying 
the  Lord  that  bought  them,  and  bring  upon  themfelves  fwift  Deftrudtion,  a  whit 
more  difprove  thefe  two  noble  Points  of  Do6lrine,  viz.  That  of  particular  Re- 
demption and  the  Saints  fn  .1  Perfeverance.  Becaufe, 

I.  Nothing  appears  whereby  the  leaft  Proof  can  be  made  that /^^y^  ^^y?(j/^/ 
were  ever  true  Believers  ;  which  in  all  good  Reafon  we  muft  require  ourOpponents 
to  produce,  before  it  can  thence  be  fairly  concluded  that  true  Believers  may 
finally  fall  away.  It  muflfirft  be  made  evident  that  thefe  once  had  true  Grace 
f  which  by  the  VVay  cannot  be  done)  before  it  can  hejujlly  concluded  thai  they  fell 
finally  from  it. 

Befides,  2.  The  Eled,  the  redeemed  of  the  Lord,  the  Purchafe  of  Chrifl's 
Blood,  are  fecured from  denying  the  Redeemer  fo  as  to  apojl at ize  finally  and  perijh 
eternally,  as  alfo  from  embracing  and  perfijling  in,  much  lefs  teaching  of  damnable 
Hcrefies.  See  iMath.  24.  24.  and  Mar.  13.  22.  where  ourLord  foretold  of  fuch 
Teachers  and  Seducers,  who  (hould  come  withfo  large  a  Degree  of  Subtlety  that 

the/ 


Of  particular  REDEMPTION,  299 

they  fliould  fediice  if  it  were  pojfible^  even  the  very  Eleif.  From  whence  'tis  plainly 
evident  at  firft  Sight,  Firj}^  That  God  hath  an  Eled  People  in  Contradiftindlioit 
from  the  reft  of  Mankind,  "  There  is  a  Remnant  (faith  St.  Paul)  according  to 
the  Election  of  Grace,"  Rom.  11.  5.  Secondly.,  That  becaufe  they  are  God's 
Eleft,  //  ii  impojfihlc  that  they  (hould  be  fed  need,  {o  as  finally  to  fall  away  and 
perifti  ;  God's  Election  of  them  founded  in  Grace  is  «/;/«/fl/.W/,f  Prefervative  a- 
gainft  the  Attempts  of  the  moikfubtlc  and  crafty  Seducers.  Peter  did  indeed  thro' 
Weaknefs  deny  his  Lord,  who  yet  bccaufc  d?«,?  of  the  EleSf  and  the  Purchafe  of 
ChrijVi  Blcod,  he  did  interceed  and  pray  for  him,  that  his  Faith  might  not  fail,  to 
v.'it,  finally,  and  which  accordingly  did  ifTue  in  hie  Recovery  by  trueRepentancc. 
Moreover  it  ckferves  remark.,  that  St.  P^w/ makes  a  very  full  zx\d  plain  DJftinSiion 
between  fnal  Apoftatei  and  irueBclievers,  when  we  faith.  We  are  not  of  the?n  who 
draw  back  (to  wit^  from  a  holy  ProfefTion)  unto  Perdition  :  but  of  them  thai  do  be- 
lieve to  the  faving  of  the  Soul.  Whence  nothing  can  be  more  evident  ih^it  final 
Jpo/laies  were  never  true  Believers,  notwithftanding  their  former  Prcfeffton  to  he 
fuch  ;  and  that  true  Believers  ^o  never  become  fnal  Apoftates  that  draw  back  unto 
their  eternal  Perdition.  It  is  one  Thing  for  Perfons  to  make  a  Profejfion  of  having 
true  Grace,  and  another  to  be  in  FaSi  Poffeffors  of  it.  For  tho'  thefe  two  l^hings 
meet  in  all  true  profefTing  Believers,  yet  not  in  all  that  make  a  holy  Profeffon.,  al- 
tho'  they  tor  a  while  make  as  fplendid  a  Shew  of  being  the  Lord's  Redeemed  and 
Sandtiiicd  as  thofe  that  are  fo  in  Truth,  and  who  accordingly  bear  the  fame  Ap- 
pellation, as  in  theText  under  Confidcration,  and  in  the  Parable  of  the  ten  Virgins^ 
five  of  them  were  ivife,  and  five  of  them  were  foolijh.  Where  obferve,  the  latter 
are  called  Virgins  as  well  as  the  former  ;  and  who  withal  went  forth,  taking  with 
them  their  Lamps  of  Profeflion  to  meet  the  Bridegroom  ;  thus  far  they  went  on 
together  a- like,  hut  behold  the  Difference  !  The  one  hath  true  Grace  in  their 
Hearts,  meant  by  the  Oyl  in  their  VefTels  with  their  Lamps,  the  other  hath  none. 
Now  as  thefe  foolifh  ProfefTors,  by  Reafon  of  their  going  forth  bearing  the  Lamp 
of  a  ProfefTion,  in  Company  with  the  true  Virgin  ProfefTors,  are  called  by  the 
Name  of  Virgins  altho'  not  really  fuch  ;  fo  Perfons  may  be  called  the  Lord's  R.Q- 
deeme(^, without  thence  inferring  that  they  were  once  fuch  in  Reality.  Accordingly 
thofe  Apoftates  bemg  foolifh  Virgins,  falling  off  from  their  ProfefEon,  may  be 
well  enough  faid  to  caft  off  their  Virginity,  altho*  in  Fad  and  Truth  they  were 
never  Virgins  efpoufed  unto  Chrift,  our  Lord  and  Redeemer. 

In  fhort,  it  is  no  uncommon  Thing  in  Scripture  to  call  Perfons  by  fuch  and  fuch 
Appellations,  not  becaufe  they  do  really  belong  unto  them,  but  becaufe  by  a  Pro- 
feffion  they  do  pafs  under  them.  Witnefs  many  Scribes  andPharifees  who  efteem- 
ed  themfelves,  and  were  accordingly  called  by  others  righteousy  altho'  they  were 
in  very  Deed  wicked  Hypocrites.  Anfwerable  hereunto,  the  abovefaid  Apoftates 
may  be  faid  to  bring  in  damnable  Herefies,  denying  the  Lord  that  bought  them, 
and  bring  upon  themfelves  fwiftDeftruaion,  without  any  juft  Room  thence  to  in- 
fer that  once  they  were  the  real  Purchafe  of  ChriJVs  Blood,  and  true  Believers. 
This  is  no  contemptible  Argument  or  Method  of  Argument^^tion  (fuppofing  that 
the  Lord  Chrift  and  his  Redemption  were  in  the  Text  fpoken  of)  notwithftanding 
the  Contempt  that  is  poured  thereon  by  fuch  who  zealoufly  plead  for  a  mutability 


30O  Of  particular   REDEMPTION. 

in  ihcfree  Grace  of  God,  and  that  Chrift  by  the  Price  of  his  mofl  precious  Blood 
bought  and  redeemed  thofe  that  prove  damnable  Apoflates  as  much  as  he  did  the 
true  Saints  of  God,  glorified  with  him  in  Fleaven.  The  above  Method  of  Rea- 
jbning  will  fland  good  in  the  opening  of  feveral  other  Texts  that  are  produced  a- 
gainfi:  us  with  a  Delign  to  prove  the  abfurd  Notions  of  true  Saints  final  falling 
from  Grace. 

3.  As  the  Rev.  Mr.  GUI  obferves,  by  the  original  Word  [Defpotei']  here  tranf- 
lated  Lord,  is  not  meant  the  Lord  Chrift,  but  God  the  Father  of  Chrifi:,  nor  is 
there  one  Syllable  of  Chrift's  dying  for  any  Perfons  in  anySenfe  whatfoever.  The 
only  Places  (faith  he)  befides  this,  where  this  Word  Defpotes  is  ufed  when  applied 
unto  a  divine  Perfon,  are  Luk.  2.  29.  yf^j  4.  24.  2  Tim.  2.  21.  Jude  Ver.  4. 
Rev.  6.  10.  In  all  which  Places  God  the  Father  is  intended  and  in  moft  of  them 
manifeftly  diftinguifhed  from  Chrift  ;  nor  is  there  anyThing  in  this  Text  or  Con- 
text which  obliged  us  to  underftand  it  of  the  Son  of  God.  Nor  fhould  this  be 
thought  any  Diminution  of  the  Glory  of  Chrift  ;  fince  this  Word  Defpotes,  is  pro- 
perly expreffive  only  of  that  Power  which  Alajlen  have  over  their  Servants  j 
whereas  the  Word  Kurios  which  is  ufed  whenever  Chrift  is  called  Lord,  fignifies 
thatDominion  v/hich  Princes  have  over  their  Subjeifs  ;  and  befides  all  this  ;  Chrift 
is  mvre  than  once  called  King  of  Kings  andLord  of  Lords.  He  is  alfo  called  the  great 
God  our  Saviour,  the  mighty  God,  yea  God  over  all  bleffed  for  evermore,  to  itjhom  be 
.Honour  and  Power  everlajiing.  Amen-,  as  in  I  Tim.  6.  14,  15,  16.  Rev.  19.  16. 
Tit.  2.  14.  Ifal..  9.  6.  Rom.  9.  5.  Add  unto  this,  that  fometimes  by  theTerms 
buying  or  bought  is  only  and  particularly  intended  temporal  Deliverance  :  particu- 
larly the  Redemption  of  Ifrad  out  of  Egypt,  who  are  on  that  Account  called  the 
People  which  theLord  had  purchafed,  Exod.  15.16.  The  Phrafe  fas  the  above- 
mentioned  Author  obferves)  is  borrowed  from,  Deut.22.6.  "  Do  ye  thus  re- 
quite the  Lord,  O  foolifh  People  and  unwife  ?  Is  it  not  thy  Father  that  bought 
thee  ?  Now  the  Perfons  the  Apoftle  Peter  writes  to  were  Jews,  the  Strangers 
fcattered  throughout Pe/z/ax,  Galatia,  Cappadocia,  Jfia  and  Bythinia,  1  Pet.  i.i^ 
A  People  who  in  all  Ages  valued  thenifelves  upon,  and  boafted  mightily  of  being, 
ihe  bought,  purchafed  People  of  the  Lord.  Wherefore  the  Apoflle  makes  ufe  of 
ihis  Phrafe  much  in  the  fame  Manner  as  Mofes  had  done  before  him,  to  aggravate 
ihe  Ingratitude  and  Impiety  of  the  faHe  Teachers  among  the  Jews  j  that  they 
fliou'd  deny,  if  not  in  Words, at  leaft  in  Works,,  the  mighty  Jehovah,  who  of  old 
liad  redeemed  their  Father's  out  of  Egypt  with  a  ftretched  out  Arm,  and  in  fuc- 
ccilive  Ages  had  diftinguifhcd  them  with  peculiar  Favours,  being  ungodly  Men,„ 
iurning  the  Grace  fthe  Dodrine  of  the  Grace  of  God)  into  Lafcivioufnefs. 

I  now  proceed  to  tbeConfideratioiiof  iiii'iJ'.  2.  9.  "  But  we  fee  Jefus,  who 
was  made. little  Icwsr  than  the  Angels,  for  the  fufFering  of  Death,;  crownedwith. 
Glory  ajid  Honour,  that  he  by  the  Grace  of  God  fliould  tafte  Death  for  ty^y 
.JSIan.."  .  t.   y    .  jFrom,  w>ience 'tis  allerted,     • , • .  .       .     : 

<«  T^hat  tbe  Jboclrine  cf  general  Redemption;  is.  in.  exprefi  Terras  contained^. 
«*  that  here  13  naRtfreini  zt  all,  nor  a?iy  feemingLimitatimi,  of  ^e  compreheufive 
-^Phrafe,   he  taf!ed  Dee^tlxfor^yi^O' Man,.'* 
TQ-whicki  aafws^ 
•  •     '-  ..  ThaC 


Of  particular    REDEMPTION.  381' 

That  the  direSi  contrary  of  this  is  moji  apparent^  becaufe  the  peculiar  Subje£is  of 
the  Apoftle's  Difcourfe  here  for  whom  Chrift  fuffered  Death,  are  not  every  Indi- 
vi*lual  of  Mankind  ;   but  zpecnUar  People  to  whom  his  Difcourfe  is  not  only  feem- 
ingly^   but  moft  evidently  limited  and  reftrained,  as  will  appear  by  confidering  thofe 
peculiar  Charaiiers  BleJJednefs  and  Pn'viledges  that  are  throughout  the  Chapter  ap- 
prdpriated  unto  and  conferred  on  them^   which  can  .in  no  wife  agree  with  every  indi- 
vidui}/ of  Jdam^s  hWen  Rfice.     For  they  are  exprefly  called.   Heirs  of  Salvationy 
Chap.  I,  14.     5<?«;  (7/'G'(7<5^,  which  the  Captain  of  their  Salvation  fhould  bring  to 
Glory,  being  made  perfeft   thro'    Suffering  unto   that  End,   Chap.  2.  Fer.  10 
Which  Words  do  immediately  follow  the  Text  underConfideration,  and  that  tod 
by  Way  of  Illuftration.as  appears  by  theParticle  ('for)  by  which  the  twoVerfes  are 
conneded  together.     That  he  by  the  Grace  of  God  fliould  tafte  Death  for  every 
Alan.     Ver.  10.   "   /or  it  became  him  for  whom  are  all  Things,  and   by  whom 
are  all  Things,  in  bringing  many  Son~s  unto  Glory,   to  make  the  Captain  of  their 
Salvation  perfeil  through  Sufferings.     Moreover,  anfwerable  hereunto,  they  are 
called  the  SanSfified  and  one  with  the  SanSlifier  ;   for  which  Caufe  Chrift;  is   not 
afliamed  to  call  them  5/v^^r^«,   and  the  Church  in  the  midji  ofivhichhewillfing 
Praife^   Ver.  11,  12.  which  exadlly  agrees  with,   Eph.  ^.   '*   Chrift:  is  the  Head 
of  the  Church  the  Saviour  of  the  Body.     Chrift  loved  the  Church  and  gave  him- 
felf  for  it, that  he  might  fandlify  and  cleanfe  it,  with  the  wafliing  of  Water  by  the  • 
AVord  ;  that  he  might  prefent  it  to  himfelf  a  glorious  Church,  not  having  Spot  or  : 
Wrinkle  or  any  fuch  Thing,but  that  it  fhou'd  be  holy  and  without  Blemifh.     He 
nourifheth  and  cheriftieth  it,  being  the  Members  of  his  Body,  of  his  Flefh,  and  of 
his  Bones,  his  Body  and  Fulnefs.     All  which  cannot  agree  with  every  Man  indi- 
vidually but  with  ^peculiar  People  only^  even  the  EleClofGod  chofen  in  Chrift:  be- 
fore all  Worlds  unto  Salvation^  thro'  San£lification  of  the  Spirit  and  Belief  of  the  ' 
Truth,  2  Thef.  2.  1-^.     "  Who  are  predeftinated  unto  theAdoption  of  Children 
by  Jefus  Chrift  unto  himfelf,according  to  the  good  Pleafure  of  God's  Will,  to  the 
Praife  of  his  glorious  Grace,   wherein  he  hath  made  them  accepted  in  the  beloved 
Jefus,  in  whom  they  have  Redemption  thro'  his  Blood,  and   the  Forgive/iefs   of 
Sins  according  to  the  Riches  of  his  Grace,"  Eph.  i.  5,  to  8.     Thus  Jefus  did  by 
the  Grace,  this  Sovereign  Grace  of  God  tafte  Death  for  every  of  thefe  Sons,  and 
Brethren  ;  and  not  for  every  Man,  as  our  Univerfalifts  would  have  it,  ftnce  evi- 
dent it  is  that  after  all  their  Boaftings  of  thefe  Terms  of  Univerfalifts,  the   Word 
Man  is  not  in  the  original  Text.     And  if  it  had,  could  not  have  been  of 'any  real 
Service  to  their  Caufe,  as  appears  by  the  above-mentioned  Limitations  and  Re- 
llridlions.     Again  they  are  called  the  Children  which  God  the  Father  hath  given 
to  Chrift,  Fer.  13.     Which  well  agrees  with  Chrift's  own  Words  to  his  Father,- ' 
Joh.  17.2.    '*  As  thou  haft  given  him  Power  over  all  Flefli,  that  he  fliould  give 
eternal  Life  unto  as  many  as  thou  hnft  given  him."   WhereChrift'sRedeemed  are    ' 
called  a  givenNumber  of  People,  in  plainContradiftinaion  from  all  Flejh  or  every 
/W/t//V;Kr7/ of  Mankind.     It    was  for   thefe  given  Ones  Chrift  gave  himfelf,  for 
every  oUhefe  by  the  Grace  of  God  he  tailed  Death,  or  fuftcrcd  and  died,  and  for  ; 
whom  he  accordingly  as  th-  Captaiji  of  ^heir  Salyation,  being  made  perfe6l  thfa*   ' 
Sufferings,  did  pur'chafe  and  will  at  Mljring- them' to  the  Enjoy meiTt  gf'efemal  ' 

Life 


502  Of  particular   REDEMPTION. 

Life  andGlory.  Anfwerable  to  the  Father's  Ele£lion  of  them  in  him,  andDona- 
tion  unto  him  in  theCovenant  of  Redemption.  And  as  his  Interceflion  is  found- 
ed on  his  Satisfaclion  or  tafting  oi  Death  for  them  ;  fo  the  Tenor  thereof  runs, 
*'  Father  I  will  that  thofe  whom  thou  haft  given  me  be  with  me  where  I  am, 
that  they  may  behold  myGlory  which  thou  haft  given  me,"  Job.  17.24.  Again, 
they  are  called  the  Children  of  whofe  Flefti  and  Blood  Chrift  partook,  "  That 
he  might  (as  the  Captain  of  their  Salvation)  thro'  Death  deftroy  him  that  had  the 
Power  of  Death, which  is  the  Devil,  and  deliver  them,"  Fer.  14,15.  which  well 
agrees  with,  Col.  i.  12,  13.  *'  Giving  thanks  unto  the  Father  who  hath  made 
us  meet  to  be  Partakers,  of  the  Inheritance  of  the  Saints  in  Light,  who  delivered 
us  from  the  Power  of  Darknefs,  and  hath  tranflited  us  into  the  Kingdom  of  his 
dear  Son  :  in  whom  we  have  Redemption  thro'  his  Blood,  even  theForgivenefs  of 
Sins."  Moreover,  the  Subjedls  of  the  Apoftle's  Difcourfe  here  are  called  the 
Seed  of  Abraham,  and  Brethren  to  whom  it  behoved  him  to  be  made  like  in  all 
Things.  To  whom  he  therefore  becomes  a  merciful  and  faithful  High  Prieft  in 
Things  pertaining  unto  God,  and  for  whofe  Sins  he  maketh  Reconciliation,  and 
whom  he  fuccours  being  temped,  Ver.   16,  17,  18. 

Now  put  all  thefe  Things  together,  and  you  may  eafily  fee  how  little  Reajon  our 
Univerfalifts  have  from  the  Text  under  Confideration  to  affirm,  "  That  the 
Do£trine  of  general  Redemption  is  in  exprefs  Terms  contained  therein,  and  that 
there  is  no  Reftraint  at  all,  or  any  feeming  Limitation  of  the  comprehenfive 
Phrafe,  he  tafted  Death  for  every  Man."  What  more  rational  then  to  conclude 
that  the  Term  fevery)  fliould  be  limited  and  reftrained  to  the  immediate  Subjedls 
of  the  Apoftle's  Difcourfe  in  this  Place,  as  there  defcribed  and  charadterized,  that 
is  to  fay,  every  of  thofe  Heirs  of  Salvation  and  Sons  of  Godvih'xch  Chrift  the  Cap- 
tain of  their  Salvation  fhou'd  lead  and  bring  to  Glory,  being  made  perfect  through 
SufFerin»s,  or  tafting  of  the  bitter  Pangs  of  Death  unto  that  End  j  the  fan£fified 
jind  one  zulth  the  San5lifier  ;  every  of  thofe  Brethren  to  whom  Chrift  fays  he  will 
declare  his  Name  ;  every  of  his  Church  in  the  midft  of  which  he  will  fing  Praife  j 
even  in  the  general  Affembly  andChurch  of  the  Firft-Born  of  God,  whofeNames 
are  written  in  Heaven,   Heb.  12.  22.  and  io  forth. 

The  whole  Strefs  of  our  Opponents  Argument  lyeth  on  the  Term  every  Man 
which  now  fails  them,  unlefs  they  can  prove  (which  by  the  Way  they  never  can) 
that  all  the  ahovefaid  CharaSfers^  Priviledges^  and  faving  Benefits  do  belong  unto  and 
fhall  he  conferred  on  every  Man,  that  ever  were,  are  or  fliall  be  born  into  the 
"World,  as  the  natural  Defcendents  of  fallen  yf<^^ff7.  And  their  Weaknejs  is  the 
more  apparent  in  their  laying  fo  much  Strefs  on  Terms  of  equivocal  Sound,  by  how 
much  the  more  fuch  Terms  do  abound  throughout  the  blefied  Book  of  God.  A 
confiderable  Collection  of  which  have  been  already  fet  forth  before  theReader,and 
to  which  I  fhall  mention  a  few  more  in  order  further  to  fhew,  that  it  is  no  uncom- 
mon Thing  for  fuch  Terms  to  be  reJirlSied to  a  PecuUarltyfimong^i  Mankind,  in 
plain  Contradiftin6lion/r<?OT  the  reft ^  and  that  confequently  it  ihewsno  fmall  De- 
gree of  Weeknefs  for  any  Man,  horn  fuch  Klndoi  Premlfes  moft  dogmatically  to 
draw  a  unlverfal  Conclufion^  particularly  as  to  the  Cafe  now  underDebate  andOon- 
j&dcsation.     Luky  16.  16.   it  i§faid^  *<  That, the  Law  and  the  Prophets  were 

until 


Of  f  articular    R  E  DE:jM  P  T  10  K  303 

until  Johfj  J  fince  that  Time  the  Kingdon^,t)f  God  is  preached,   and  every  Mzn 
prelTeth  into  it."     Which  at  moft  can, only  intend  Men^of  every  Nation^  Gentiles 
as  well  as  Jeius  ;   and  not  every  one  of  them,   but  every  of  tiie   zealous   among 
them,  fince  Multitudes  never  entred  into  it  at  all,  much  lefs  prefs  into  it  ;  Many 
did  not  love  it,  fo  that  they  neither  entred  in  themfelves,  and  others  they  hindred 
from  entring  in  ;   much  lefs  did  they  enter  into  it  with  Vigour  znd  'Z.eal.     Again, 
I    Cor.  4.  5.  the  Apoltle  fpeaking  of  the  grand  Tranfa(5lions   of   the  great  Day 
of  Judgment,   when  God  (hall  bring  to  Light  the  hidden  Works  of  Darknefs  ; 
he  adds,  Then  fliall  every  Man  have  Praife  of  God.     Which  cannot  intend  every 
individual  Man  that  fliall  be  judged,  but  every  righteous  Man  ;    for  then  many 
(hall  be  condemned  unto  a  State  of  utmoft  Mijery,  Contempt^  and  Difgrace^Dnn,. 
12.2.     And  ftill  to  come  nearer  home  to  our  Matter,  fee  Job.  6.45.    where 
our  blefled  Saviour  faith,    that  it  is  written  in   the   Prophets,  they  fliall   be  all 
t^iught  of  God,  every  Man  therefore  that  hath  heard   and  learned   of  the  Father 
Cometh  unto    me.       Which    can    intend  no  more    than    all    &nd     every    of 
thofe  Perfons  that  were  given  to  Chrift,  and  drawn  that  they  might  come  unto 
Chrift,   and  taught  by  the  Father,   as  the  Text  and  Context  doth  evidence,  ihefe 
being  the  peculiar  Subjedls  of  our  Lord's  Difcourfe  there.     Even  ju/i  fo,  when 
the  Apoflle  faith,   that  Jefus  by  the  Grace  of  God   fliould  taftc  Death  for  every y 
or  according  to  our  Tranflators    Supplement  every  Man ^    we  niuft   in  all  good 
Reafon  confider  the  Terms    reflri£iively^   belonging  unto  the   immediate  Subjects 
of  the  Apoflle's  Difcourfe  there,   and  throughout  the  whole  Chapter,  anfwerable 
unto  the  peculiar  Charaiiers  they  bear,   and  the  peculiar  BleJJings  and  Benefits  they 
are  faid  to  partake  of  ;   that  is  to  fay,  a  fulnefs  of  all  Grace  here,  and  of  eternal 
Glory  hereafter.     Chrifl  as  a  glorious  Captain  of  Salvation,   was  by  the  Father's 
Will  made  perfect  thro'  Sufferings :  He  by  the  Grace  of  God-  tafled  Death  for 
every  oi  his  Sons,  Heirs  of  Salvation,   Church  and  Brethren,  that  he  might  bring 
ibcm  unto  Glory.     This  is  what  I  take  to  be  a  juft  Expofition   of  the  Text,   not 
only  as  agreeable  with  the  analogy  oi  Faith  and  the  Harmony  of  the  divine   Pt~ 
fc£iions,  but  alfo  with  the  genuine  Scope  and  Tcrtor  of  the  Apcfllc's  Difcourfe  tlKo'- 
out  the  Chapter.     Whence  I  have  often  wonder'd  to  fee  fo  contrary  and  tncon- 
fijlentzn  Expofition  given  of  this  Text,  even  hy  fome  Juch  zs  profefs  to  own  tir: 
Dodlrine  of  perfonal  and  abfalute  Ele^ion  ;   whereby  they  ir^ve  puUsd  that  duv/ii 
with  one  Hand,    which  they  had  before  built  with  the  othef^^:.^^. 

P)Ut  to  proceed,  if  Chrifl's  becoming  a  Ranfom  for  all,  arid  his  lading  Death 
for  every  Man,  won't  ferve  the  Turn,  and  anfvver  the  End  of  our  Univerfdlifls  ; 
■what  fliall  we  fay  to  thofe  Texts  which  fpeak  of  his  bein^;  a  Propitiation  /(.r, ,  thu- 
Sins  of  the  World,  yea  the  xvhole  World?  i  fob.  2.  2,  VVlicncc  the/  are  went 
to  make  no  fmall  Flourifli  againft  us,  as  tho'  they  had  fmote  us  Hip  and  Tliigh, 
and  gotten  the  intire  Vidlory.  Bur  how  fo!  v.'hy  truly  general  Redemption  i:j 
here  (fay  they)  exprefs'd  in  \he  fulleji  Terms  that  can  he.,  "•  For,  fays  the  Apoiije, 
if  any  Man  fin  we  have  an  Advocate  wito  theFather,  Jefus  Chrift  the  righteo;i:^ 
And  he  is  the  Propitiation  i^i  our  Sins,  and  not  for  oura  only,  but  alfo  for  theSins 
of  the  whole  World." 

R  r  Now 


304  Q/*  f^r'iictilar   R^  D  E  M  P  T  10  N. 

Now  in  Anfwer  to  all  thi?,  and  to't)ffng  Matters  to  a  fl)ort  Iflue,  the  Reader 
is  defiled  heedfully  to  obfervc,  that  the  Point  in  Hand,  turns  upon  this  one  fingle 
Pin,  viz.  W/helhcr  by  ihc  Terms  the  whoL'  fP^orld,  upon  which  all  our  Oppo- 
jients  triumph  is  intirely  founded,  the  Apoftle  meant  every  Individual  of  Jr/am's 
fallen  Race  yea' or  m  :  If  not,  as  the  Cafe  really  is,  then  by  juft  Confequence 
their  vjhoi\!  Argument  hence  proves  abortive.  I  fnali  therefore  at  once  enter 
upon  the  Merits  of  the  Caufe,  and  by  divine  AiTiftance  fliew,  that  by  thefe 
rerms  of  Univerfality  the  ivhole  IForld^  the  Apoftle  y(j/'«  here  did  not  intend 
every  Individual  of  fallen  Adom\  Race. 

My  Rffl  Reafon  fliall  be  taken  from  the  Antithefis  or  Terms  of  Oppofition  and 
Diftinclion  in  the  Text  it  felf,  where  the  Sins  of  the  ivhok  JVorld,  are  oppofed 
to  and  diftinguiflied  from  our  Sim  ;  that  is  to  fay,  the  Sins  of  the  Apoftje  and 
others,  to  whom  he  joins  himfelf,  who  therefore  are  not  confidered  as  a  Part  of 
ibat  zvhole  World  here  fpoken  of  :  "  He  is,  faith  the  Apoflle,  the  Propitiation 
for  our  Sins,  and  not  for  ours  only,  but  alfo  for  the  Sins  of  the  whole  World.'* 
So  that  befides  the  ^many  other  Places  I  fhall  mention,  'tis  evident  that  thofe 
Terms  of  Univerfality,  with  the  like  thereof,  are  to  be  underftood  in  a  peculiar 
and  rejiri^ive  Senfe  :  Which  if  our  Opponents  had  well  obfervcd,  they  had 
iiot  ftumbled  at  the  very  ThrcJJ)oId,  as  they  have  done.  And  now  in  order  fur- 
ther to  difcover,  how  zveak  a  Thing  it  is  in  them,  with  fo  great  an  Affurance,  to 
found  their  Conclufions  for  general  Redemption  upon  Terms  of  equivocal  Sound, 
of  various  and  different  Acceptations,  refting  in  the  bare  Sound  of  Words,  with- 
out due  P.egard  had  unto  the  Context  and  Scope  of  the  Place  where  they  lie,  I 
fliall  produce  a  Multitude  of  Inftances  of  the  Ufc  of  fuch  Terms  of  Univerfality, 
that  have  various  Acceptations,  and  accordingly  laid  under  proper  Limitations 
and  Reftri£lio7is.  See  Job.  i.  lo.  where  we  have  thfi^  in  one  Verfe.  *'  Chrift 
was  in  the  World,  i.e.  the  habitable  Part  of  the  World  ;  and  the  World  was 
made  by  him  ;  i.  e.  the  whole  Univcrfe,  Heaven  and  Earth,  Sun,  Moon  and 
Stars,  Angels  and  Men,  with  all  other  Things :  and  the  World  knew  him  not; 
i.e.  the  ignorant  unregenerat:;  Part  of  Mankind,  not  all  in  general,  for  fome 
did  know  him,  even  his  Sheep  for  whom  he  laid  down  his  Life,  as  himfelf  faid  ; 
"  1  lay  down  my  Life  for  the  Sheep  :  I  know  my  Sheep  and  am  known  of 
mine",  Job.  lo.  ^^^gain,  inZ,«//J.2.i.  it  is  Hiid,  "  That  a  Decree  went  out  that 
all  the  IForld  {houlii  be  taxed  "  :  By  which  was  meant  no  more  than  the  Roman 
Empire,  and  fuch  Countries  as  were  in  Subjedion  thereunto,  Rom.  j.  8.  The 
Faith  of  the  Church  then  at  Rome,  was  fpoken  of  throughout  the  zvbole  World. 
By  which  no  more  could  be  meant,  than  all  the  feveral  Churches  of  the  Saints 
then  in  the  World.  CoL  i.  6.  St.  Paul  tells  the  Colojfiam,  *'  that  the  Gofpcl  v/as 
come  into  all  the  Wuilo,  and  bringeth  foith  i^ruii".  Which  ci.n  mearl 
no  more  than  the  Gentile  as  well  as  the  Jewifh  Nations,  and  particularly  among 
thofe  of  them  where  the  Gofpel  was  preached  with  good  Succefs,  for  Convcrf.on 
of  Sinners  and  Edification  of  Saints.  W'!-.;ch  anfvi'ers  to  the  great  Commiflion, 
"  Go  teach  all  Nations  he.  And  again,  "  Go  ye  into  all  the  World  and  preach 
the  Gofpel  to  every  Creature",  Mar.  i6.  i6.  Jn  Rev.  3.  10.  S^  John  foretells 
of  an  Houi-  of  Temptation  that  fliou'd  come  upon  all  the  IVorld.     'Which  can 

include 


Of  fcrliculay    R  E  D  E  M  P  T  I  0  K  305 

inclur'e  no  more  than  fuch  as  fliou'd   have  a  Being  in  the  World  at  that  Time. 
Rev.  12.  9.  "tis  faid,  that  Satan  dcceiveth  the  uhole  Wo4jd,  and  yet  it  is  certain 
the  Elect  cannoi  be  deceived,    /!/(?/.  24.  24.     Again  i?^z/.  i;^.  3.    it  is  faid,  that 
all  the  World  wonder'd  after  tlie  Bcaii:  ;   and  yet  the  fame  inipired  Writer,  Chap-. 
20.  4.  tells  of  many  who  had  not  woilhipped  the  Beaft,  neither  his  Image,  nei- 
ther had  received  his  Mark  j   being  fuch  as  live  and  reign  with  Chrift.     In  Rev. 
16.  14.  we  are  told  that  the  rvhole  IVorld  will  be  gathered  together  to  the  Battle 
of  the  great  Day  of  God  Almighty  ;  who  are  didinguifhed  from  the  Saints  whom. 
ihey  oppoje.     Again  i  Cor.  6.  2.   it  is  faid,   that  the  Saints  fliail  judge  the  JVorld  ; 
that  is,  the  ungodly  Part  of  the  World,   who  are  oppofed  to  and  diflinguifhed 
from  the  Saints  ;  who  {hall  not  judge  one  another,  but  fit   in  Judgment  with 
Chrift,  judging  the  whole  wicked  World.     Agreeably  herewith   in  Chap.  11.  32, 
mention  is  exprefly  made  of  a  World  that  fhall  be  condemned, in  contradiftinclion 
from  the  Appftle  and  other  Saints  that  are  chaftened  of  the  Lord,  that  they  might 
not  be  condemned  with  that  World.     And  now  to  come  nearer  home,    'tis  ob~ 
fcrvable  that  the  Apoftle  "John.,  inChap.3.1.  doth  alfo  make  a  manifeft  Diliinc^ioa 
between  himfelf  and  others  of  God's  adopted  Sons,  and  an  ignorant  unregenerate 
World  that  knew  not  them,becaufe  they  knew  n«tGod.     Hence  again  in  ver.  1 3. 
he  bids  thefe  Sons  of  God  not  to  marvel  if  the  /iff^(7r/^/ hated  them.     Which  well  a- 
grees  with  what  the  blefled  Jefus  had  long  before  faid  unto  his  beloved  Difciples, 
Joh.i5.i8,r9.   "  If  the  Worldhzxz  you, ye  knov/  that  it  hated  me  before  it  hated 
you.     If  ye  were  of  the  JTorld,  the  JVorld  would  love  his  own  :  but  becaufe  ye  arc 
not  of  iliaWorld^  but  I  have  chofen  you  out  of  the  World,there(ore  ihtWorld  hateth 
you".     Again,  in  Chap.  14.  16.  our  bleffed  Saviour  gives  his  beloved  Difciples 
good  Grounds  to  cxpe6l  the  coming  of  the  Comforter,   that  he  may  abide  with 
them  for  ever,    even  the  Spirit  of  Truth,    whom  at  the  fame  Time,  he  faith  the 
/F<;;/r/ cannot  receive.     Again,  as   St.  Jc/m  zdm'ires  God''s  di/lhr^tii/Jjing   Grncc 
towards  himfelf  and  others,   for  making  them  his  adopted  Sons,    while  there  re- 
mains a  World  that  is  ignorant  both  of  God   and  them  under  that  Chara6^er, 
Chap.  3.  1,2.     So  Judas  (not  IJcariot)  under  a  deep  Senfe  of  the  fame  diflin- 
guifliing  Favour,  devoutly  crys  out,   "  Lord  how  is  it,  or  what  is  there  come  to 
pafs,    that  thou  fhouldeft  manifeft  thyfelf  unto   us,  and   not  unto  the  7/crA^  / 
Moreover  it  is  very  ohferveable,  that  in  Chap.  5.  19.  of  this  fame  Epiftle,  where 
the  Text  under  immediate  Confideration  doth  lie,  the  Apoftie  ufeth  the  very  cx- 
prefs  Terms,   the  whole  World  im  dr/lr'n^  and  Iwiited  Scnk-.       We  know  (favs  he 
to  his  holy  belovedBrethrcn)  that  zve  are  of  God,and  that  the  whole  WoridVicxh  hx 
Wtckednefs.   Now  if  wc  ihould  ftretch  thefeTerms  of  UniverfalitJ-  to  \\\zfnne  cxten- 
[we  Degree.,    ovw  Opponents  do  that  in  Chap.  -la.  what  confus'd  Work  fliould  we 
make  ?   For  then  it  would  follow,  \\\i\x  every  hdividim I  of  Mankind,  thcr.  in  biing^ 
lay  in  Wickednefs  ;  and  then  'h,.t  would  interfere  with  the  f.rftPartof  tlie  Tex'r, 
while  the  Apoftie  by  Way  of  D'/Huffion  faith,  wc  know  thatiu^  are  of  God,  as 
It  follows,    Ver.    20.  and  we  are  in  him  that  is  true,  even  in  his  Son  Jefus  Chrift.   " 

Now  in  thisCollcdVion  we  have  feen  the  Terms  (the  IVorld)  mznuon'^  fjurtccn: 
Times, towhich  I  could  Iiaveeafily  added  many  more;  and  \\\^Tzxmi(dU  thelVorld ) 
fiveT'imcs  ;  and  theTerms  (thcwholeWcfld)  four  Times,  tzventy-threcTxm^^  in  all. 
And  which  is  very  obfervabU  that  not  one  oithm  fl/Zdodiinteud,  (vcryhid'-jidual of 

R  r  2     .     .  Mankind. 


o 


06  Of  parlicular    REBEMPTION. 


Mankind.  So  little  Reafon  have  our  Univerfalifts  to  boaft  of /«i:^  like  Terms  of 
Univerfality,  as  the'  they  unanfiverably  made  for  their  ahjurd  Docirine  oi'  ufiivfr- 
yi?/ Redemption.  But  to  proceed. 

Sometimes  by  the  Worlds  is  particularly  meant  ihe  Gentiles^  in  direcfl:  Contra- 
diftindtion  from  the  Jews.  To  make  this  apparent,  let  it  be  obfcrved,  that  in 
thofe  former  Ages,  the  whole  World  of  Mankind,  were  generally  divided  into 
and  diftinguifned  by  the  Appellation  oVJcius  and  Gentiles.  The  latter  being  com- 
monly called  by  the  former, the  fVorU^  and  the  Nations  of  the  World  ;  as  is  plainly 
evident  from  Rom.M.ii^i^.  h  Math,  6.  32.  compared  with  Luk.  12.3c.  feealfo 
Math.  28.  20.  compared  with  Mar.  16.  16.  with  divers  other  Places  v.diich  will 
hereafter  fall  under  our  Confideration.  Now  for  manyHundreds  of  Years  before 
the  Exhibition  of  theSon  of  God  in  the  Flefh,  to  the  "Jews  only  were  committed 
the  Oracles  of  God  ;  enjoying  the  diftinguifhing  Favour  of  being  the  only  vifible 
Church  of  God  in  the  VVorld,  whilft:  the  poor  Gentiles  remained  without  ihe  PjIc 
thereof,  Eph.  2.  ii,  12.  Accordingly  the  y^zi'j-,  cr  at  leaft  many  of  thcra,vi-eic 
wont  to  pride  themfelves  herein,  and  to  defpife  the  poor  G^'^/Z/^j  as  Out-cats, 
calling  them  inContempt,  the  JVorld.,  and  the  Natiom  of  the  World.  Concluding 
that  themfelves  only  fhould  be  the  better  for  theComing  of  the  promifcd  AJcjJlah^ 
to  the  total  Exclufion  of  the  poor  Gentiles  of  all  Benefits  thereby.  Not  coniider- 
ing  that  (according  to  many  antient  Prophecies)  when  he  came,  the  Partitioi.- 
Wall  would  be  taken  down,  and  the  Gentiles,  the  Nations  of  the  World,  would 
become  Felloiu- Sharers  with  them  in  the  redeeming,  faving  Benefits  of  his  Exhi- 
bition, Eph.  2.  II,  to  the  End.  Hence  we  find  that  the  ApoRle  P^/^r  himfelf, 
being  a  few,  was  utterly  averfe  to  receiving  of  the  Gentiles  into  the  vifibleChurch 
of  Chrift,  counting  them  unclean,  until  better  informed  by  the  Lord  in  a  Vifion, 
as  may  be  fecn  at  large  in  the  loth  and  i  ith  Chapters  of  the  A£^s  of  the  Apoftles. 

Now  thefe  Confiderations  may,  I  humbly  conceive,  very  fitly  fcrve  as  a  K(y  to 
open  the  Grounds  and  Reafons  of  thofe  Terms  of  the  JVorld,  fo  often  occurring  \r\ 
the  NewTeflamentjWhen  our  blelTed  Saviour ,fohnBaptiJl ,znd  others, fpaketo  the 
Jews  concerning  the  Benefits  of  the  Mefftah\  Coming  andKingdom  j  in  order  to 
redlify  their  rni/iaken  Apprehenfions,  and  to  remove  their  Prejudices.  Accqrd- 
ingly,  when  John  the  Baptift  pointed  out  the  Meffiah  unto  the  Jews,  he  frys  our, 
<'  Behold  t':e  Lamb  of  God, which  taketh  away  the  Sins  of  WorJd  ;"  that  is,  the 
Gentiles  as  well  as  the  Jews.  So  alfo,  our  Lord  in  his  Difcourfe  with  the  Jewifn 
Rabbi,  Nicodemus,  let's  him  know,  that  contrary  to  their  wonted  hard  Thoughts 
of  the  poor  G^«///<?j,  thefe  were  no  lefs  the  Objects  of  redeeming  Love  than,' 
they.  For  faith  our  Lord,  God  fo  loved  the /^(?W<i,  i.e.  ihe  Gentiles,  that  he 
gave  kisonly  begotten  Son,  that  whofoever  (be  he  Jew,  or  be  he  Gentile)  that 
believeth  on  him,  fhould  not  perifli  but  have  everlafting  Life,  for  God  fent  not 
his  Son  into  the  World  to  condemn  the  IVorld,  i.e.  the  Gentiles,  viz.  a^  you 
Jews  are  wont  to  think,  but  that  the  World,  i.  e.  the  Gentiles,  as  well  as  you 
Jews,  thro'  him  might  befiwed,  Joh.  3.  16,  17.  So  when  the  haWtviug  Sama- 
ritan Gentiles,  whom  the  Jezvs  ufed  fo  much  to  defpife,  fpake  of  Chriff,  they  de- 
clared him  to  be  the  Saviour  of  the /^or/^,  ?ind  fo  of  themfelves.  Plence  alfo,- 
Chrift  fets  forth  himfelf  as  the  Bread  of  Life,  far  preferable  to  Uie  Manna  whch 

tii9 


Of  particular ^R  EXEMPTION.  ooy 

the  Jews  did  eat  of,  from  it's  extenfive  Virtue  to  the  IVorld^  the  Gcnii'cs^  Job. 
4.  42.  Chap.  6.32,33.  Thus  alio  the  Apoflle  John,  who  was  a  Jeiv^  an  J  wrote 
to  the  'lews  (as  Dr.  h-  hiihy  confefieth)  and  (o  them  ch'n-fly^  if  not  altogether, who 
were  diffinguiflied  from  the  GV/7//A-J,  commonly  called  the  If  or  Id,  he  made  it 
known,  that  if  any  Man  whetlier  Jew  or  Gentile  fin,  and  labour  under  an  humble 
Senfe  of  it,  they  fliould  not  defpair  but  hope  for  Mercy,  for  (fays  he)  we  have 
an  Advocate  with  the  Father,  Jefus  Chrift  the  Righteous  :  And  he  is  the  Pro- 
pitiation for  ij«r  Sins  (mark)  5i<r  Sins  j  i.e.  the  Sins  of  me  John  and  you  Be- 
lievers of  the  fiune  Jewifh  Race  ;  and  not  for  our's  only,  but  alfo  for  the  Sins 
of  the  whok  World  ;  that  is  to  fay,  the  Gentiles  the  Nafiorjs  of  the  World  ;  and 
even  the  whole  Number  of  God's  Eledt  and  adopted  ChilJren  amongft  them. 
Which  Interpretation  is  evidently  confirmed  by  what  is  faid,  Joh.w.  50,51,52. 
*'  And  one  of  them  named  Caiphas  being  the  high  Prieft  the  fame  Year,  faid  unto 
them,  ye  know  nothing  at  all,  nor  confider  that  it  is  expedient  for  us  that  one 
Man  (hould  die  for  the  People,  and  that  the  whole  Nation  perifh  not.  And 
this  fpake  he  (mark)  not  oi  himfelf  (and  therefore  the  faying  muft  come  from 
God)  but  being  high  Prieft  that  Year,  he  prophefied  that  Jefus  fhou'd  die  for 
that  Nation,  i.  e.  the  Jewiih  Nation,  and  not  for  that  Nation  only,  but  that 
alfo  he  fhould  gather  together  in  one  {viz.  into  one  Fold  j  the  Children  of  God,' 
(viz.  God's  adopted  Children)  that  are  fcattered  abroad,  viz.u^  and  down  thro'- 
out  the  World  ;  particularly  thofe  of  the  Gentile  Nation,  who  in  this  Text  are 
oppofcd  unto  and  dijlingmjhed from  the  Jewifh  Nation  :  Which  cxadly  agrees  with 
that  faying  of  our  Lord  himfelf,  Job.  ic.  15,16.  *'  I  lay  down  my  Life  for  the 
Sheep  ',  and  then  adds,  "  OtherSheep  I  have  which  are  not  of  this  Fold  ;  (mark) 
of  r/;/i  Fold^  meaning  thofe  of  the  Jewifli  Race,  and  them  alfo  I  mufl  bring,  and 
they  fhall  hear  my  Voice  ;  and  there  fhall  be  one  Fold  and  one  Shepherd." 
Now  that  Chrill's  Sheep  and  God's  Ele6l  are  one  and  the  fame  Perfons,  I  have 
before  largely  fhewn  \  and  which  evidently  appears  from  the  faying  of  our  Lord 
to  the  unbelieving  amongft  the  Jews,  ^^r.  26,27,28,29.  <' Ye  believe  not  be- 
caufe  ye  are  not  of  my  Sheep,  as  I  faid  unto  you."  And  then  as  a  further  Evi- 
dence of  this  Matter,  he  adds,  "  My  Sheep  hear  my  Voice,  and  I  know  them, 
and  they  follow  me,  and  I  give  unto  them  eternal  Life,  and  they  {hall  never 
periQi"  &c.  compared  with  Aas  13.48.  *'  And  as  many  as  were  ordained 
unto  eternal  Life  believed",  £"/>/;.  i.  3,  to  7.  "  Chofen  in  Chrift  before  the 
Foundation  of  the  World,  that  they  (hould  be  holy  and  without  Blame  before 
him  in  Love,  being  predeftinated  unto  the  Adoption  of  Children  by  Jefus  Chrift 
unto  himfelf,  according  to  the  good  Pleafure  of  his  Will,  to  the  Praife  of  his 
glorious  Grace,  wherein  he  hath  made  us  accepted  in  the  Beloved,  in  whom  we 
(I  Paul  of  the  Jewifli  Nation,  and  you  the  Ephefians  of  the  Gentiles,  theNations 
of  the  World)  have  Redemption  thro'  his  Blood,  even  the  Forgivenefs  of  Sins  ac- 
cording to  the  Riches  of  his  Grace,  ver.  II.  "  In  whom  alfo  we.,  viz.  God's 
chofen  in  Chrift,  predeftinated  as  aforefaid  unto  the  Adoption  of  Children  by 
Chrift,  and  Redemption  thro'  his  Blood  ;  we  (of  the  Jewifli  and  Gentile  Race) 
have  alfo  obtained  an  Inheritance,  being  predeftinated  according  to  the  Purpofe  of 
him  who  worketh  all  Things  after  the  Counfel  of  his  own  Will,  that  we  fliould  be 
unto  the  Praife  of  his  Glory".  Which 


o 


08  Of  particular   REDEMPTION. 


Which  brings  me  naturally  and  orderly  to  obferve,  ' 
Secondly^  That  of  the  whole  World,  and  others  menti'wicd  in^the  Text,  it  is 
faid  that  Chrifi:  is  a  Propitiation  for  their  Sins.     Now  f.r  Chrifl  to  be  a  Propitia- 
tion for  the  Sins  of  a  People,  doth  fully  imply  that  by  his  Death  and  Suffering?  in 
their  Room  and  Stead,   he  hath  made  a  perfedl  Atonement,  and  Satisfadlion  for 
their  Sins  unto  God's  offended  Jufiice  ;  i'o  as  that  by  this  Propitiation  or  Peace- 
making Sacrifice,   the  Breach  between  God  and  them  is  repaired  and  made  up, 
and  that  too  foy?;7«  and /ii/i?,    as  that  they  become  juftified  in  his  Sight,   and   (in 
Rigiueoufncfs  and  Juflice,  as  Vv'ell  as  originally  of  Grace)  entitled  unto  Life  eter- 
nal,  or  that  glorious  Inheritance  which  is  incorruptible  and  undefiled,   and  that 
fadeth  not  away,  referved  in  Heaven  for  them  until  the  Time  they  come  of  a  per- 
fect Age.      See  for  this,   Rom.  3.  24,  &c.   "  Being  juftified  freely  by  his  Grace, 
through  the  Redemption  that  is  in  Jefus  Chrift :  whom  God  hath  fet  forth  to  be 
a  Propitiation,    through  Faith  in  his  Blood,  to  declare  his  Righteoufnefs,  for  the 
Remiffion  of  Sins  that  are   paft,  through  the  Forbearance  of  God  :   to  declare,  I 
fay,   at  this  Time  his  Righteoufnefs  :  that  he  might  be  juft,  and  the  Juftifier  of 
him  that  believeth  in  Jefus."     Add  to  this,  the  Apoftle's  nervous  Reafonings, 
Chap.  5.  8,  9,  10,  II.   "  But  God  commendeth  his  Love   towards  us,   in  that 
while  we  were  yet  Sinners,  Chrift  died  for  us,   fand  fo  became  a  Propitiation  for 
our  Sins)   much  more  then  being  now  juftified  by  his  Blood,  we  fliall  be   faved 
from  Wraih  thro'  him.     For  if  when  we  were  Enemies,  we  were  reconciled  to 
(jod  by  the  Death  of  his  Son  :  much  more  being  reconciled,  we  fhall  be  faved 
hy  his  Life."     By  which  a  good  Foundation  is  laid  for  the  Redeemed,  as  in  Fer. 
II.   "  To  joy  in  God,  through  our  Lord  Jefus  Chrift,  by  whom  they  have  re- 
ceived the  Atonement.'"      Thcju/iice-fatisfying^  i\\Q  God-pacify ing^ih^Soul-j iijli- 
fying  and  Soid-faving  /Atonement  or  Propitiation.     Hence  it  is  that  God  inRelation 
to  the  Redeemed,   is  fet  forth  in  the  Gofpel  under  the  moft  endearing  and  Soul- 
reviving  Titles,  of  being  a  God  oi  Peace,  a  God  oi all  Grace,  Patience  and  Confa- 
lation.     The  Term  Propitiation  ufed  in   the  Text,  fignifies  a  Covering,  being 
jpoken   with  Reference  to  the  Alercy- Seat,  which  by  the  wife  Appointment  of 
God,   was  made  of   beaten   Gold,  and  laid  as  a  Covering  upon  the  Ark  of  the 
Teftimony,  which  golden  Seat  and  Covering  was  a  Type  of  Chrift's  perfe6i  Satis- 
faQion.i    On  which  Seat  God  the  Father  fat,  and  from  whence  he  appeared  in  a 
Way  of  gracious  Manifeftation  from  between  the  Cherubims,  unto  his*  People 
Jfrael,    by    which  was   pointed  out,    God's   Complacency  in  that  naofl  corn- 
pleat'  propitiatory  Sacrifice,  and  in  his  People  on   the   Account  thereof,  fo  as 
that  thereupon  he  doth  cover  their  Sins,  and  juftify  their  Perfons;.  according 
as  it  is  written,  **  Bleffed  are  they  whofe  Iniquities  are  forgiven,  and  whofe 
Sins  are  covered.     Blefied  is  the  Man,  unto  whom  theLord  wili  not  imputeSin." 
Thus  David,  as  quoted  by  St.  Paul,  doth  defcribe  the  Bleflednefs  of  the  Man  un- 
to whom  God  imputeth  Righteoufnefs  without  Works,  Rom.  4.  6,  7,  8.     Now 
herein  lyeth  the  Compleainefs  and  PerfcSiion  of  this  Bleffednefs,  viz.  That  by  this 
juftifying  A61  of  God,  they  are  for  ever  acquitted  and  freed  from  a  State  of  Con- 
demnation and  Wrath  to  come,  and  intitled  unto  Life  eternal,  therefore  called, 
Juftificatioa  of  Life.     So  that  how  much  foever  Sin  did  once  abound  unto  their 

Condimno' 


Of  particular  R  E  D  E  MP  T  I  0  N.  309 

Comlcmr.atlorj^  Gracs  doth  iiszu  zhownd  T?iuch  iiwe  unto  Jnfiijication  \  tills  Grace 
reianing  thro'  Righteoti fncfs  unto  eternal  Life  by  Jcfus  Chrift  our  Lord,  Rojn, 
6.20,21.  And  kv  t  lie  ir  Corn  fort  atidSupport,  during  their  wcarifome  Pilgrimnwe 
thrt/  tliis  Vale  of  Tears  below, until  they  fhall  arrive  at  thatPcrfcdlion  of  Bleffed- 
iicfs,  they  are  encouraged  from  the  Confidcration  of  the  tranfcendent  Dignity  and 
Excellency  of  their  great  High  Pricft-,  and  his  glorious  cffedual  Tranfadtion  for 
them,  to  come  boldly  unto  (Jod,  as  erected  on  the  Propitiatory,  th.e  A'lercy-Seat^ 
wliich  is  the  Throne,  of  Gmce^  that  they  may  thence  cbtainMercv,  and  f  nd  Grace 
to  help  them  in  all  Times  of  their  Need.  And  which  as  a  God  of  Grace  and 
Peace,  he  doth  difp.enfe  unto  them,  according  to  his  Riches  in  Glorv  by  Chrifl 
Jefus.  See  £aW.  25.  17,  to  23.  //i-*^.  4.i2,to  thcEnd.  i  Pei.^.io.  Heb.i^-io. 
*'  But  the  God  of  all  Grace,  who  hath  called  us  unto  his  eternal  Glory,  byChrift 
Jcfus,  after  that  ye  have  fufTercd  awhile,  iriake  you  perfed},  fircng'hen,  liablifh 
and   fettle  you.     To  him  be  Glory  and  Dominion  fcr  e'ver  and  ever,  Jmeti, 

From  all  which  it  evidently  appears,  that  Chrift  is  not  a  Propitiation  for  the 
Sins  of  the  ivhole  JVcrld,  according  to  the  Jr?ninian  Stretch  of  the  Terms.  And 
which  at  the  fame  Time  doth  perfedlly  accord  with  theSenfe  I  have  given  of  thern. 
And  doth  alfo  exadly  agree  with  the  Scope  of  the  Text,  which  is  to  comifort  Be- 
lievers under  an  over-bearingSenfe  of  theirlnfirmities,  as  is  confefled  by  fome  who 
are  on  the  other  Side  of  the  Qiieftion  with  me.  Befides,  evident  it  is,  that  the 
Apoftle  cou'd  never  intend,  that  Chrifl  is  thePropitiation  for  the  Sins  of  the  whole 
World, according  to  the  Arrniman  extenfive  Senfe  of  theWords,  fmce  Multitudes 
of  impenitent  Sinners  had  periflied  in  their  Sins,  long  before  he  fpake  them. 

Obferve  3.  That  the  fame  individual  Perfons,  for  whofe  Sins  Chrifl  is  a  Pro- 
pitiation, he  alfo  is  an  Advocate^  as  the  Text  fheweth.  Which  propcrlv  fi^nifieth 
one  that  pleads  the  Caufe  of  another,  and  whole  Plea  is  founded  on'  Luiu  and 
Jujlice,  Right  and  Equity  ;  accordingly,  Jefu3  Chrift  the  righteous,  doth  plead 
with  his  righteous  Father  [Job.  17.  24,  25.)  in  the  Behalf  of  his  Redeemed,  that 
they  may  c^e  to  the  Enjoyment  of  that  Glory,  which  he  hath  purchafed  f.nv 
them.  His  Plea  is  founded  upon  that  f^-Vi/'A'^/  zw<\  perfeSi  propitiatory  Sacrifice 
which  he  once  made  upon  theCrofs,  when  he  bore  their  Sins.  (I\lark)  As  God 
is  faid  to  fet  him  forth  to  be  aPropitiation  thro'Faith  in  hisBIocd  for  theRemiffion 
of  Sins,  and  to  declare  his  Righteoufnefs,  that  God  might  be  juft  in  iuftifvino- 
him  that  believeth  in  Jefus  ;  and  again,  that  he  h  faitliful  and'juft  to  forgive  us 
our  Sins  ;  fo  Jefus  Chrift  the  righteous  pleads  this  Jujlice  and  Righicmifnefs  with 
his  Father,  as  the  Advocate  of  his  Redeemed.  And  what  tveli  deferves  Remark 
is,  that  when  he  produces  his  Plea  and  Claim  to  his  Father,  it  is  under  theEpithet  ' 
of  being  r/;^/;/^5w,  faying,  O  righteous  W\\\tx,  even  as  before  he  had  called  him  • 
As/v  Father,  when  he  prayed  for  their  Sand'tincation,  Joh.ty.  24,25.  '<  Fa-  ■ 
ther,  I  will  that  thofe  whom  thou  haft  given  me,  be  with  me  where  I  ara,  that 
they  may  behold  myGlory,wliich  thou  haft  given  me  ;  for  thou  lovedft  me  before 
the  Foundation  of  the  World.  O  righteous  Father,  the  ^Vorld  hath  not  known 
thee  ;  but  I  have  known  thee,^'  thefe  have  known  that  thou  haft  fentme."  And 
anfwerable  toChrift's  rightcousPurchafc  h  Plea,  with  his  righteous  Father,that  his 
Redeemed  may  become  poflefled  of  this  Crown  of  GJory  f  {q  accord  in^fy  lie,  as- 


310  Of  particular   REDEMPTION.      ■ 

a  righteous  yudgey  confers  it  upon  them,   2  Tim.  4.  8.   *'  Henceforth  there  is  laid 
up  for  me  a  Crown  of  Righteoufnefs,  which  the  Lord  the  righteous    Judge  fliall 
give  me  at  that  Day  ;   and  not  to  nie  only,    but  unto  all  them  alfo    that  love  his 
Appearing."     All  which  fhews,    both  the  PerfeSiion    of  Chrift's   Oblation,   and 
X\\t  Compleatnefs  oi  h\s  InterceJJion,   iht  Effe^ualnefs  oi\\\s  righteous    Plea  for   the 
Soul-faving   Benefit  of  all  thofe  for  whofe  Sins  he  is  a  Propitiation.     And    there- 
fore,   we   fairly   conclude,   that  he  is  77ot  a  Propitiation  for  the  Sins  oi every  Indi- 
vidual of  Mankind.      And  that  which  abundantly  corroborates  this  Concluiion  is, 
that  Chrifthimfelf  makes  mention  of  a  World,   for  whom  he  refuted  to  a6l    the 
Part  of  an  Advocate,   who  are  plainly  diftinguifhed  from  that  given  Number,  for 
whom  he  ad   that   good   Part.     Ji'^.  17.  9,  24.     He  appears  in  the  Prefence  of 
God  for  them,  Heb.g.2^.     As  our  Text  joins  Chrift's  Propitiation  andAdvocate- 
fhip  together,  as  cotnmenf urate  to  one  and  the  fame  Perfons,  fo  I  have  good  Grounds 
thus  to  argue,   viz.    if  Chrifl  be  not  an  Advocate  for  the  whole  World,  that  is  to 
fay,  every  individual  oi  Adarns  fallen  Race,  then  he  is  not  a  Propitiation  for  the 
Sins  of  that  whole  World  :  But  the  former  (as  I  have  proved)  is  true^  therefore  the 
Conclufion  is  juft.     An  Argument  which  none  can  contradict  without  falling  into 
X\\Q  grofejl  Abfurdities,  viz.   that  Chrift  both  dies  and  intercedes  in  vain  for  many, 
that  fomething  over-rules  both  the  Merit  of  his  Blood,   and  Virtue  of  his  inter- 
ceedincr  Plea  in  theCourt  of  Heaven.      In  fhort,  would  you  know  by  a  holy  Scrip- 
ture Determination  who  they  are,    for  whom  God  delivered  up  his  own   Son,   for 
whom  he  died,    rofe  again,  afcended  up  into  Heaven,    and   there  at   God's  right 
Hand,  as  a  righteous  Advocate,  makes  continual  IntercefTion.      Why,   they  are 
fuch  as  in  exprefs  Terms  are  {{Wc^God'sElcSi  SiPrede/linate^whom  he  predeftinated 
to  be  conformed  unto  Chrift  as  the  firft-born  elder  Brother  to  be  called,  to   be 
juftified  and  to  be  glorified.      And  whom  therefore,  nothing  whatfoever  whether 
prefent  or  to  come,  fhall  be  able  to  feparate  from  the  Love  of  God    which  is    in 
Chrift  Jefus  our  Lord,  being  more  than  Conquerors  thro'  him  who  fo  loved  them 
as  to  become  a  Propitiation  for  their  Sins,  Rom.  8.  1,2,3,4,28,  to  the  End. 

4/7/y.  I  come  further  to  obferve,  That  the  Scope  and  Defign  of  the  Apoftle  in 
ufino-  thefe  Words,  was  to  comfort  zud  fupport  the  drooping  Minds  of  fuch  Chrif- 
tians  as  laboured  under  a  deep  Senfe  of  the  Greatnefs  andtieinoufnfs  of  theirSins. 
To  the  promoting  of  which  good  Defign,  our  Opponents  Dodlrine  of  an  uncertain 
univerfal  Redemption  is  far,  very  far  from  being  fuited  and  adapted,  which  faith, 
that  the  juftified,  reconciled  Perfons  may  be  damned.  That  many  do,  and  tliat 
ail  others  might  have  perifhed  in  their  Sins,  for  whofe  Sins  Chrift  became  both  a 
Propitiation  and  an  Advocate.  A  Dodrine  of  Men  indeed  is  this,  neither  calcu- 
lated for  the  Redeemer's  Honour,  nor  the  Redeemed' s  Comfort  ;  but  juft  the  revcrfe 
of  this,  beina:  as  pregnant  with  grofs  Abfurdities  as  anEgg  is  full  of  Meat.  Which 
while  it  makes  -xfairShew  oi  exalting  the  divinePerfeilions,  doth  manifefily  cclipfe 
their  Glory  and  darken  tbeir  Brightnef  :  Moreover,  while  it  promifeth  Comfort, 
it  doth  produce  Matter  of  Difconfolation,  fince  after  all  it's  Pretences  of  Chrift's 
dying  for  all  Men  without  Exception,  it  maintains  that  all  Men  without  Excep- 
tion mic^ht  notwithftanding  have  perifhed  in  their  Sins,  the  Event  of  all  the  Rc- 
dcemer^.  Undertakings  being  entirely  lefttotheArbitrement  of  the  Wills  of  Men, 

which 


Of  particular   REDEMPTION.  311 

which  are  naturally  corrupt,  and  not  to  tlie  Will  of  God,  or  any  infallible  Pur- 
pofes  of  him  for  the  fecuring  the  a6lual  Salvation  of  any  one  Man.     Pray  what 
iolid  Relief  cou'd  it  yield  to  a  poor  diflreed  trembling  Sinner,    to  tell  him  that 
he  need  not  defpair,  iince  Chrift  is  the  Propitiation  for   the  Sins  of  the  whole 
World  of  Men  individually,  both  thofe  that  perifli  and  thofe  that  do  not  perifh, 
for  one  as  much  as  for  the  other  ?     A'light  not   the  poor  trembling  Soul  readily 
reply,  Miferable  Comforttrs  areyou  all^  zndPhxficiansofml'^alue!     ForifChriffc 
hath  done  no  more  for  me  than  for  Cain  and  ^W^/,and  all  others  that  perifli  ;  then 
J  am  as  liable  to  perifli  as  they.     Notwiththnding  your  faying,   that  he  is  thePrc- 
pitiation  for  the  Sins  of  the  whole  individual  Race  that  fell  in  Adam,    yet  I  am 
as  liable  to  perilh  in  my  Sins,  as  Thoufands  have  done  before  me  ;   feeing  accord- 
ing to    your  Scheme  of  general   Redemption,   there  are  no   infallible   effe/^ual 
Meafures  taken,  in  order  for  the  Application  of  that  heavenly  Balm,   the   Blood 
Merits  and  IntercelHon  of  the  great  Redeemer,   for  the  actual  healing  and   Salva- 
tion of  my  poor  finful  and  nn-lick  Soul  ;    there  are  no  infallible  Promifes  allow- 
ed of,   for  the  fecuring  of  ihe  Benefits  of  his  Paffion  and  Death  for  my  atStual  and 
compleat  Redemption.     Ciirift,  according  to  you,  having  after  all  your  big  Ex- 
preffions  of  a  j-^we/'^?/ Redemption,    purchafed  only  an  «,7i:(fr/^/«  Salvation    for  all 
Men,  but  a  certain  Salvation  for  710  Alan.     A  bare  conditional  Redemption  found- 
ed on  fuch  Conditions  as  it  hath  made  no  aSiual  Provifion  for  the  enabjingof  any 
of  the  Redeemed  to  comply  with  and  perform  that  they  may  be  faved    ;    founded 
upon  the y^?76()' Foundation  of  a  common  Free-will  Ability,    fuppofed   to  be  in 
every  Man,    independant  of  zr\y  peculiar.,  fupernatural  h\dsy  or  etl^edlual  efiab- 
lifliiiig  Grace,    to  believe,   repent  and  finally  perfevere  in  a  holy  Obedience  to 
our  Lives  End  :    whereas  (by  woful  Experience)  I  find  my  felf  with  all  my  Stock 
of  fuppofed  common  Grace  and  Free-will  Abilities,  (without  further  Aids  from 
Heaven)   an  unequal  Match  for  all  my  fpiritual  Enemies,  who  are  numerous  and 
powerful,  the  World  with  all  its  Snares,  Satan  with  all  his  Force  and  Wiles,  even 
the  whole  Powers  of  Darknefs  that  I  have  to   wrefile  withal  ;   as  alfo  the  mani- 
fold and  great,   natural  and  inbred  Corruptions  of  my  Heart,  which  I  find  by  fad 
Experience  to  be  the  very  Center  of  Sin  and  Folly,  deceitful  above  all  Things 
and  defperately  wicked.     The  very  Neft  of  Atheifm  and  Unbelief,  with  all  that 
long  Train  of  Evils,'  which  the  holy  Jefus  (who  knoweth  what  is  in  Man)  hath 
declared  to  be  in  the  Heart  of  Man,   Math.  15.  9.  Mar.  7.  21.  compared  with 
Gen.  6.  5.Ch.8.2r.      Moreover,fuppofing  that  at  length  after  much  Pains-taking, 
I  cou'd  by  my  Free-will  Abilities,  attain  fo  far  as  to  become  a  true  penitent  Be- 
liever, and  fo  come  to  receive   fome  good  Degree  of  Comfort   and    Eafe  to  my 
poor  Soul  ;   yet  this  is  flill  attended, with  \h\s  fmarting  and/?zw^/«^Confideration, 
viz.  that  unlefs  in  the  midft  of  and  inOppofition  to  all  my  fpiritual  Enemies  I  do, 
by  the  bare  exercife  of  my  Free-will  Abilities, to  the  exclufion  of  Tcny  J  up  er  natural 
Aids,  finally   prefevere   in  thofe  holy  A6b  of  Faith,  Repentance,  and  Obedience., 
I  am  as  fure  to  perifli  as  tho'  Chrifl:  had  never  died  for  me,  nor  been  myAdvocatc 
with  the  Father,  nor  1  believed  and  repented.     For  if  my  firrt  Parents,  notwith- 
ftanding  all  their  Free-will  Stock  of  Abilities,   attended  with  all  the  Advantages 
of  their  innocent  paradiafical  State,  were  each  one  an  unequal  Match  fof-  a  purg 

S  f  Dcvil 


g  1 2  Of  pmicular   REDEMPTION. 

Devil,  without  tnfuring  ejiahlifning  Grace  ;  may  I  not  u^on Jirongeji  Reafons  con- 
clude, that  I  a /i(7<7r  </^^r<2y^^/(7//^«  Creature  with  all  my  fuppofed  Stock  of  com- 
mon Grace,  and  Free-will  Abilities,  fliall  be  much  lefs  able  to  hold  out  unto  the 
End,  agaiuft  an  old  exp£rienc''d  Devil,  with  his  whoU  Train  of  evil  Angels,  with- 
out injuring  Grace  ?  Which  (jrace  however  necelTary  to  render  the  faving 
Benefits  of  Chrift's  Death  effectual  to  my  Soul's  actual  Salvation,  tbeDocStrineof 
_g-(f;;^r(?/ Redemption  doth  I  find  utterly  difallow  unto  me,  for  vny  Jolid  ^n6  com- 
fortable Hopes  of  being  faved.  At  the  moli  and  btjl  (according  to  this  Doctrine) 
I  do  but  at  a  blind  Adventure  run  myRifque,and  take  my  Chance  ;  I  may  be  faved, 
or  I  may  be  damned,  I  wot  not  what  in  the  End  v/ill  become  of  me.  Where- 
fore I  a  poor  diflreilcd  Sinner,  muft  once  more  tell  you,  O  ye  Univcrfalijh^  that 
mijeralle  Comforters  are  )'e  all,  and  Phyficians  of  no  Value  ! 

But  now  upon  the  Foot  ofprt;i'/V«/(jr  Redemption, there  is  the  greateft  Grounds 
afforded  for  the  raifing  the  Hopes  of  the  poor  awakened  enquiring  Soul,  although 
Chrift  died  not  for  all  Men  without  Exception.  Since, 

1.  Notwithdanding.jt's  Peculiarity,  the  Number  of  Redeemed  ones  are,  as  at 
the  laft  Day  they  will  appear  to  be  (abfolutely  and  col!e6liveiy  confidered)  a  very 
great  A.irembjy,  which  no  Man,  no  not  the  greatefl;  Arithmetician,  can  Nprpber, 
and  that  too  of  all  Nations,  andKindreds,  and  People,  andTongues,  Rev.j.g.Scc. 

2.  That  Chrift  did  not  purchafe  for  them  (even  as  that  glorious  Day  vv'iU  de- 
clare) a  bare  PoJJibiiiiy  of  Salvation,  founded  upon  the  precarious  Bottom  of  Con- 
ditions, uncertain  to  be  performed  by  them  :  No,  but  a  Certainty  of  Salvation, 
together  with  all  that  Grace  that  is  needful  to  effe^  it.  Such  Grace  as  doth  jufiify 
their  Perfons,  and  fandlify  them  in  Soul  and  Body,  and  bring  them  home  unto 
God  in  the  Exercife  of  the  Graces  of  Faith,  Repentance  and  Holinefs,"  with 
Strength  to  perfevere  herein  unto  the  End  of  theirDays,  enabling  them  to  do  what 
is  required  of  tl.ein,  in  a  Way  of  Duty  to  perform,  and  to  become  meetjor  the 
heavenly  Inheritance,  that  having  their  Fruit  unto  Holinefs,  their  End  is  ever- 
lafting  Life.  For  tho'  the  Wages  of  Sin  is  Death,  yet  eternal  Life  is  the  Gift  of 
God,  thro*  Jefus  Chrift  our  Lord,   Rom.  6.  20. 

3.  That  this  peculiar  Redemption  provides  as  well,  and  as  much  for  the  Juftl- 
fication,  Sandlification  andSalvation  of  the  f/;/^of  Sinners,  as  for  thofe  of  a  lower 
Rank.  Witnefs,  Manaffah,  Mary  Aiagdalen,  Paul,  the  Corinthians,  i  Cor.  6. 
9,10,11.  Yea,  fome  of  the  very  Murderers  of  the  Prince  of  Life,  whh  innu- 
merable others.  So  that  «i?  Sinner  whatfoever,  altho'  his  Sins  are  of  the  (Icepeji 
Tiyt,  that  Labours  under  a  penitent  Senfe  and  Burden  thereof,  hath  any  Reafon  to 
defpair  o?,  but  rather  ^r^'a^  Grounds  to  hope  in  redeeming  Grace  znd  M^rcy  ihr^j' 
the  precious  Blood  and  Merits  of  the  great  Redeemer,  who  hath  faid,  "  Come 
unto  me  all  ye  that  labour  and  are  heavy  laden,  and  I  will  give  you  Reft, "  Jllath. 
1 1.  28.  and  again.  Job.  6.  37.  *'  All  that  the  Father  giveth  me,fhal]  come  un- 
to me,   and  him  that  cometh,  I  will  in  no  wife  caft  out." 

This  Doilrine  provides  Grace  for  their  firft  Awakening,  fo  as  to  caufe  them 
to  fee  the  Worth  and  fVant  oi  Chrift,  together  with  the  Nectjfity  oi clofing  in  with 
Chrijl  (in  whom  it  hath  pleafed  the  Father  all  Fulnefs  fliould  dwell)  for  Life  and 
Solvation,     Alfo  Grace  to  enable  the  Sv  ul  a^ually  to  doall  ihis'in  the  Exercife  of 

the 


Of  particular  REDEMPI'ION.  313 

the  Graces  of  Faith  and  Repentance,  Xech  12.  10.  Alfo  Grace  to  encourage  and 
comfort  the  Sou!  whilft  on  it's  Way  to  Chrift  ;  yea,  fuch  Meafures  of  Grace  as 
enables  the  coming  Sinner,  fupreamly  to  love,  zn6J}edfaJ}ly  to  cleave  unto  Chrift 
all  his  Day',  notwithftanding  all  his  fpiritual  Enemies  powerful  and  politic  At- 
tempts to  overthrow  him.  He  becomes  more  than  Conqueror  over  them,  thro' 
Chrirt  who  fo  loved  him  as  to  become  a  Propitiation  for  his  Sins,  and  an  Advocate 
with  the  Father  on  hisBehalf.  Grace  often  ftays  him  when  ready  to  fall,  and  al- 
ways raifeth  him  up  again  when  fallen,  and  engageth  the  Power  of  God  to  keep 
him  thro'  Faith  unto  Salvation,  ready  to  be, revealed  in  the  laflTime,  i  Pet.i.^. 
Yea,  the  Care  of  Chrift  over  they/«fl//^  andy^f^/^'i' of  his  Flock  i,s  fuch,  that 
they  fliall  be  efFe£lually  preferved  from  the  roaring  Lion's  Rage,  'till  they  are 
fafely  lodged-in  Heaven.  "  A  bruifed  Reed  he  will  not  break, and  the  fmoaking 
P'lix  he  will  not  quench,  until  he  bring  forth  Judgment  unto  Viilory".  This 
is  the  true  and  delightful  Portraiture  of  the  Dod^rine  of /'rtrZ/Vw/tf;- Redemption. 
And  in  a  Word,  being  founded  on  the  infinite  Grace,  Wifdom,  Immutability, 
Truth,  Faithfulnefs  andPower,  of  the  infinitely  glorious  Author  of  that  important 
Work,  hath  mofl  richly  provided  for  tb.e  efi'eclual  bringing  home  favingly  unto 
God,  in  the  Difpenfation  of  the  Fulnefs  of  Times,  every  Individual  of  that  num- 
berlefs  Number  of  his  peculiar  People,  for  whofe  Sins  Chrift  is  a  Propitiation, and 
for  whom  he  adts  the  Part  of  a  righteous  Advocate  in  the  Court  of  Heaven.  His 
moj}  precious  Blood  being  infinitely  meritorious  and  valuable,  he  will  not  fufFer  it  to 
be  fpilt  in  vain  ;  ard  his  righteous  Plea  thereon  is  fo  invinfible  powerful  and  pre- 
vailing, that  it  is  impijflible  it  fliould  be  fuperfeded  or  over-ruled  by  any  oppofite" 
Power  or  Policy  whatfoever.  Thus  in  this  compleat  Aianner,  Jefus  Chrift  the 
Redeemer  is  of  God  made  unto  every  one  of  his  Redeemed,  Wifdom  and  Righte- 
oufnefs,  and  Sandlification,  and.Redcmptic  ;^.  That  according  as  it  is  written, 
*'  Let  him  that  glorieth,  glory  in  the  Lord,  i  Cor.  i.  30,  31.  All  which  doth,, 
exadlly  anfwer  to  the  Father's  Promife  made  to  his  Son  the  Redeem.er  in  the  Co- 
venant of  Redemption  ;  Ifui.  53*  10,  i  I,  12.  That  when  his  Soul  fliould  be 
made  an  Oft'ering  for  Sin,  he  fliall  fte  his  Seed  and  the  travail  of  his  Soul,  and  be 
fatisfied,    that  the  Pleafure  of  the  Lord  fliould  profper  in  his  Hands,  isfr. 

Thus  upon  the  whole,  the  Do6lrine  of  peculiar  Redemption  (notvvithftanding 
the  7«(7f7//<?/i  rv'y/w/?  Afpcrfions  that  are. caft  thereon)  appears  to  be  a  Doctrine  of 
God,  fuch  a  Redemption  as  is  well  worthy  of  the  all-glorious  God  to  efi^eci-,  and 
for  all  wife  Men  to  receive  and  entertain,  as  what  both  abundantly  maintains  th« 
Harmony,  and  illuftrates  the  Glory  of  the  divine  Perfetflions,  and  v.hich  at  the 
Time  Tune  provides  a  rich  Store-Houfe  full  of  divine  Grace  and  Confohition  to 
every  broken  hearted  Soul.  Which  is  as  Health  unto  his  Na\c',  and  as  Marrov/ 
to  his  B  >ncs. 

To  Conclude  ;  right  Reafon  A<:i)\\  evidently  declare  and  loudhi  .proclaim,  that 
that  Dv£1:iine  of  Redemption  which  provides  a  Certainly  of  Juf!i,a'  a  ionj  Saii<SUa- 
carion  and  a£taal  Salvation  {ox  fame,  doth  farniore  magnify  the  Grace  and  Wif- 
dom of  God,  and  better  provide  for  the  Comfort  of  penitent  Sinners  and  humble 
Believers,  than  that  which  while  it  pleads  for  a  Redemption  for  all  Men,  dutli, 
not  infallibly  (ccure-S^yai'ioa  unto  any  i^  no.f  nor  ihe. Qamlitiinf  of  a  pcrffveriog 

S  f  2  Repentance^ 


514  Of  particular   REDEMPTION. 

Repentance,  Faith  and  Obedience,   that  the}'  nifjy  befaved,  notwithftanding  our 
Univerfalifts  Out-cry  in  Behalf  of  a  c«?7f^;V/'i3«tf/ Redemption. 

Thus  according  to  the  Abihty  God  hath  been  pleaied  to  give  me,  Ihavefinifh- 
ed  what  I  intended  to  offer  on  the  Head  of  pecuhar  Redemption  ;  as  to  the  ar- 
gumentative Part  of  it,  with  a  diftin6l  Anfwer  unto  all  the  principal  Objedbions 
that  I  ever  met  with,  as  raifed  againft  that  God-honouring,  Soul- comforting^  very 
iinportcint  and  holyScripiure  DoSlrine.  So  that  I  fhall  at  prefent,  add  nothing  more 
on  this  general  Head  of  Divinity,  fave  fome  Inferences  and  Deductions  that  do 
naturally  flow  therefrom.  And  indeed,  even  in  this  (as  the  obfervant  Reader 
will  eafily  difcern)  I  have  in  a  great  Meafure  prevented  myfelf,  having  inter- 
woven /everal  material  Points  of  juft  Inference  throughout  my  whole  Argument. 
For  which  Reafon  I  fliall  be  the  more  brief  ;  as  alfo  from  the  Confideration  that 
many  Things  which  I  have  already  offered  in  my  large  Application  of  the  Doc- 
trine of  particular  Ele6lion  ;  will  (by  Reafon  of  the  nearAffinity,  and  ftri£l  Con- 
ne6lion  there  is  between  thefe  two  general  Heads  of  Divinity,)  afford  Matter  of 
proper  Confiueration  here,  to  the  which  I  refer  my  Reader.  But  to  proceed  a 
little  ;   from  what  hat)  been  offered,  we  may  infer, 

I.  JVhat  a  glorious  Redeemer  fefus  Chriji  is,  who  in  fuch  wife,  orderly,  power- 
ful and  effedtual  Manner,  doth  compleat  the  Salvation  of  his  redeemd  People, 
notwithftanding  all  the  Malice,  Rage,  Policy  and  Power  of  any  Enemies  what- 
foever,  whether  on  'Earth  or  in  Hell.  Surely  he  muft  needs  be  (in  the  mo/i  ele- 
vated ^qw^g  of  theWords)  the  Son  s/'Co^jGod'siiw^  Son, poifefl  of  the  y^/«<?  divine 
Perfeftions  with  the  Father  ;  over  all  God  bluffed  for  ever,  J>nen.  Rom.  8.3,32. 
Chap.  9.  5.  Heb.  i.  i,  2,  3.  Col.  i.  12,  1023.  He  is  God  manifefl:ed  in  the 
Ftefh,  our  Emanuel,  God  with  us.  "Joh.  r.  14.  And  the  Word  was  made  Flefh 
and  dwelt  amongft  us,  fand  we  beheld  his  Glory,  the  Glory  as  of  the  only  Be- 
gotten of  the  Father)  full  of  Grace  and  Truth.  O  !  what  a  glorious  Head  hath 
the  Church,  confiffing  of  the  general  Affembly  and  Firfl-born  of  God,  who  are 
written  in  Heaven,  Heb,  12.  22,  23.  And  what  a  Soul-ravifhing  Confideration 
muft  it  needs  afford  her  in  Times  of  the  greateft  Straits  and  Difficulties,  that  he., 
etien  he,  is  not  only  her  Head,  but  alfo.  Head  over  ail  Things  to  her  which  is  his 
Body,  the  Fulnefs  of  him  that  filleth  all  in  all,  Eph.  i.  22,  23.  Are  her  Ene- 
mies numerous  and  powerful  ?  Behold  be  is  Almighty .,  he  is  the  jnighty  God, 
Ifai.  9,  6.  He  is  her  great  God  and  Saviour,  Tit.  2.  13.  Are  they  crafty  and 
politic  ?  Behold  he  is  all-wife,  he  is  in  the  ab/lra^  IVifdom,  Jude  24,  25.  Math. 
II.  19.  In  him  are  hid  all  the  Treafures  of  VVifdom  and  Knowledge,  Col.  2.  3. 
He  is  his  Church's  Foundation-Stone,  a  tried  Stone,  a  precious  Corner-Stone,  a 
fure  Foundation,  her  Rock  of  Salvation,  whereon  all  her  Faith  and  Hopes  are  fo 
firmly  built,  that  neither  the  Powers  nor  Policies  of  Hell  fhall  be  able  ever  to 
prevail  againfl  her,  no,  not  fo  much  as  to  pliick  out  onefingle  Stone  of  that  glori- 
ous Superflrudture,  whereof  he  is  both  the  /^yz/wfl^rt/zow  and  the  Builder,  Ifai.  2^, 
16.  Pfal.  95.  I.  Math.  lb.  lb.-  compared  v.'ith  AJath.  18.  14.  zx\^Joh.  10. 
27,  28,  29.  Are  her  Weakneffes  and  Wants  many  and  great  ?  Behold  it  hath 
pleafed  the  Father  that  in  him  fhould  all  Fulnefs  dwell.  A  Fulnefs  of  every  need- 
ful Grace  for  her  Support  and  Comfort.     Ho  !    all  ye  Believers  come  and  fee 

what 


Of  particular  REDEMPTION.  515 

what  a  glorious  Redeemer  you  have,  for  the  Objed  of  your  Faith  and  Truft. 
He  is  the  all-wife  and  almighty  God,,  he  is  your  near  Kinfman,  Bone   of  your 
Bone,   and   Flefh  of  your  Fleili.     He  is  your  great  high  Prieft,  who  hath  offered 
up  a  moft  perfed  Oblation  for  you,  he   is  the  Propitiation  for   your  Sins,    and 
your  blefll'd  prevailing  Advocate  with  the  Father,  ever  appearing  in  thePrefence 
of  God  for  you  ;   (o  that  it  is   impofTible  your  Caufe  fhould  mifcarry.     He  is  alfo 
your  great  Prophet  to  teach  you  by  his  Word  and  Spirit,  the   Will  of  God  for 
your  Salvation,   J^.  3,  22.     He  is  your  King  to  rule  over  you,   in  you  and  for 
you,   Rlv.  19.  16.  LuL  17.  21.   Eph.  i.  22.     He  is  your  Captain  of  Salvation, 
your  glorious  Head  and  Hufband  ;  he  is  your  truly  loving,  faithful,  wife,  power- 
ful, Ampathizing  and  everlafting  Friend  :  he  will  not  leave  you  comfortlefs,   he 
will  fend  the  Comforter  to  you.  Job.   14.  18.     As  he  hath  once  born  your  Sins, 
io  he  \vill  come  again  the  fecond  Time  without  Sin  unto  Salvation,   Heb.  9.  28. 
O  let  us  then  moft  devoutly  adore  the  Grace  of  the  Father,   for  the  Gift  of  this 
unfpealcable  Benefit,  his  moft  dear  Son,  and  the  Grace  of  the  Son  for  the  Gift  of 
himfelf.  Job.  3.  16.   Eph.  5.  2,  25.     And  no  lefs  thankfully  acknowledge  the 
Love  of  the  Spirit,  who  takes  of  the  Things  of  Chrift,   and  fhews  them  unto  us, 
■who  poiverfully  and  effeSiually  applies  the  healing  Balm  of  his  moft  precious  Blood 
and  Merits    unto  us  for  our  Souls  Health,  Comfort  and  Salvation,  Rom.  15.  30. 
Job.  16.  13,  14.     2  Thef.'i.  13,  14.    2  Cor.  3.  18.    Epb.  4.   30.      O  let  us  , 
be  for   ever  looking  unto  this  blelled  Jefus*    with  a  fixed  Eye  of  Faith,  godly  > 
Sorrow,  Love,  Joy,  Defire  and  Expeftation,     To  this  End,  we  muft  firft  look  off ' 
ell  other  Things,  we  muft  turn  away  our  Eyes  from  beholding  Vanity.     At  moft 
we  muft  look  at  the  tranfitory  Things  of  this  frail  Life,  but  with  a  flight,  fuperfi- 
cial  Glance  of  our  Eyes.     Let  us  look  upon  our  dear  Redeemer  as  the  chiefeft  a- 
mong  ten  Thoufand,  yea  as  altogether  lovely.     Let  us  be  forever  looking  to  him 
as  our  glorious  and  compleat  Saviour,    in  his  beginning,  in  his  carrying  on,  eftec- 
ting  and  finifliing  our  Redemption  ;  let  us  view  him  in  the  whole  Circumference 
of  his  glorious  Proceedures  herein,  from  before  Time,   thro'  all  Time  unto  the 
End  of  Time,  and  throughout  all  Eternity.     Let  us  view  him  as  tranfadling  for 
us  with  the  Father  in  the  Covenant  of  Redemption  before  all  Worlds,  Prov.%.22 
to  32.   Tit.  I.  I,  2.    2  Tim.  2.  9.     Let  us  view  him  in  the  Promife  made  in  the 
Infancy  of  Time,  Gen.  3.  15.  and    in  one  and  all  other  Manifeftations  of  him, 
thence  down  thro'  the  Lives  of  the  holy  Patriarchs andProphets,  to  his  Exhibition 
in  the  Flefli  in  the  Fulnefs  of  Time,    Luk.   i.  69,  70.  Gal.  4.  4.     Let  us  look  to 
him  in  his  miraculous  and  finlcfs  Conception,  in  his  humble  Birth,  m  his  holy  and 
fuftering  Life,   in  his  grievous  Agony  and  bitter  Death,  when  he  bare  our  Sins 
on  his  own  Body  on  the  Tree,  and  poured  out  his  Soul  unto  Death,  bein"-  num- 
bred  with  tlie  TranfgreiTors,   when  he  paid  a  perfed  Ranfom  for    us,   fli}1ng.   It 
is  finiflicd.  Job.    19.   30.     Let  us  now  pafs  from  his  State  of  Humiliation,  and 
view  him  in  his  State  of  Exaltation,   in  his  glorious  Refurredlion  from  the  Dead, 
as  the  firft  Fruits  and  fare  Pledge  of  our  own  unto  Life  everlafting,  having  taken 
away  frorn  Death  it's  Sting,  yea,  turned  that  Curfe  into  a  BlefTing,  fo  as°that  it 
is  to  the  Saints  become  one  of  their  glorious  Privilcdges,  a  Paflport  from  Earth  to 
Heaven.,  from  this  Place  of  Sin  and  Sorrow,  to  the  blefled  Haven  of  eternal  Reft, 
.  Purity 


^\S  Of  particular    REDEMPTION'. 

Purity  and  Joy.     Death  is  your?,   i   Cor.  2,-  22.     He  hath  perfumed  the  Grave 
by  lying  in  it,  and  made  it  a  Bsd  of  Reft  for  tine  Bodies  of  all  true  Believers,  Jfai. 
5y.  1,2.  Rev.  14.  13.     As  he  was  delivered  for  our  OfFences,    fo  he  rofe  again 
for  our  Juftification,   Rom.  4.  25.     Here  alfo  let  us  vicvi'  him  not  only  as  our 
High  Prieft,  but  alfo  as  our  King,  as  the  conquering  Captain  of  our  Salvation,  be- 
ing made  perfed  thro'  Sufferings,   Col.  2.  14,  15.     Blotting  out  the  Hand  Writ- 
ing of  Ordinances  tha-t  was  againft  us,  that  vi^as  contrary  unto  us,  and  tookitout 
of  the  Way,  nailing  it  to  his  Crofs  :  and'havingfpoiled  Principalities  and  Powers, 
he  made  a  Shew  of  them  openly,  triumphing  over  them  in  it.     Let  us  follow  him 
in  his  glorious  Afcenfion  into  Heaven,  with  the  Price  of  our  Redemption  in  his 
Hand,  and  there  behold  him  as  our  bleffed  Advocate  with  the  Father,  pleading  the 
invaluable  Virtue  and  Value  thereof  on  our  Behalf,  even  for  our  Soul-faving  Ufe 
and  Benefit,  viz.  That  where  he  is  we  may  alfo  be  to  behold  his  Glory.     Let  us 
I  fay,   view  him  in  Heaven,  appearing  in  the  Prefence  of  God  for  us,  as  our  in- 
cefTant  and  powerful  Advocate,  pleading  the  Juftic'e-fatisfying,  the    Grace  and 
Glory  pujchafing  Price  of  our  Redemption,   even  his  becoming    a   Propitiation 
for  our  Sins  ;  and   finally,   let  us  view  him  in  his  fure  Promife  of  Coming  again 
the  fecond  Time,  in  order  to  compleat  and  perfe6l  his  whole  Work  of  Redemp- 
tion for  his  Church,  whom  he  loved  and  gave  himfelf  for,   that  he  might  com- 
pleatly  fandify  it,  and  at  laft  prefent  it^o  himfelf,  a  glorious  Church,  not  having 
Spot  or  Wrinkle  or  an]'  fuch  Thing,    but  that    it   fhould    be  holy  and  without 
BlemiOi.     When  the  Head-Stone  of  that  glorious  Building  eredted  on  a  Rock, 
fl:iall  be  brought  in  with  Shoutings,  crying,  Grace,  Grace  unto  it.     See  Heb.  9. 
12,  13,  14,  15,  22,  to  the  End.     Eph.  5.  24,  to  the  End.     Zech.   4.  7.     O  ! 
thrice  blefled,   glorious  and  moft  defirable  Day  !      When  the  glorious  King  of 
Kings  fhall  defccnd  from  his  glorious  Throne  above,  riding   on  the  Clouds  as  his 
Chariot,  whofe  furpafflng  Brightnefs  will  darken  the  very  Sun  that  greatLuminary, 
and  whofePowcr  (hakes  the  very  Heavens.,  when  he  (hall  come  with  aShout,  with 
the  Voice  of  the  Arch-Angel  and  the  Trump  of  God,  to  raife  the  Dead,  particu- 
larly them  that  flept  in   him,   fafhioning  their  Bodies  like  unto  his  own  moft  glo- 
rious Body  ;  when  he  ftlall  judge  the  World  in  Righteoufnefs, condemn  theWicked 
and  acquit  the  Righteous  :   He  who  is  now  their  Advocate  with  the  Father,   will 
then  be  their  righteous  Judge  to  acquit  them,    yea  to  pronounce  them  the  blefled 
of  his  Father,  with  a  moft  endearing  Welcome  [as  his  ranfomed  Spoufe,  loving  and 
obedient  Wife)  into  the  Kingdom  of  his  and  their  Father,  prepared  for  them  from 
the  Foundation  of  the  World.     The  Nuptials  will  be  now  celebrated  between  the 
Lamb  and  bis  long  fmce  efpoufcd  Wife,   betrothed  unto  him  for  ever  in  Righte- 
oufnefs and  Judgment,  and  in  loving  Kindnefs,  in  Mercies  and  in  Faithfulnefs, 
Hof.7.,  ig.  20.     Now  will  the  King's  Daughter  appear  to  be  all  glorious   both 
within  and  without,  without  either  Spot  or  Blemifhor  any  other  fuchThing  ;  her 
Clothing  is  of  wrought  Gold,   fine  Linnen  white  and  clean,  Raiment  of  Needle- 
Work,    curioufty    embroidered,  every   Way   beautiful   in  the  Eyes  of  her  dear 
Lord  andSaviour,  Head  andHufband,  faying  unto  her.  Thou  art  all  fair  myLove, 
t  here  is  no  Spot  in  thee.     Thus  fhall  fhe  be  brought  unto  theKing,  together  with 
the  Virg'ns  her  Companions  that  follow  her  j  with  Gladnefs  and  Rejoicing- fhall- 

they 


Of  particular  REDE  M.P.fJ  ON.  317 

they  be  brought,  they  iliall  enter  into  the  King's  Palace,  P/a!,  4^.  ir,  to  16. 
Song.  4.  7.  Once  more,  thrice  blelTed  and  glorious  Day,  when  the  Church  thus 
moft  richly  array'd,  fhall  be  ufhered  into  the  King's  IVlarringe  Chamber  above, 
with  the  utmoft  T^okens  of  Love,  Delight  and  Honour,  attended  with  a  moll 
magnificent  Train  of  Heaven's  Nobility,  the  moft  delightful  Voice  of  Joy  agd 
Melody, fuch  as  fhall  make  the  Heayens  even  ring  again,  refleding  back  the  mo^ft 
tranfporting  Ecchos,  when  the  whqle  Choir  of  blefl'ed  Angels,  thofc  heavenly 
Chorifters,  fhall  in  Conjunction  with  the  whole  general  Aflembly  and  Church  of 
the  Firft-Born  of  God,  tune  forth  the  fweeteft  Anthems  of  Praife  and  loud  found- 
ing Allclujahs  to  God  that  fitteth  on  the  Throne  and  to  the  Lamb  for  ever  aiid 
ever.  Then  will  the  heavenlyHoft  repeat  their  former  fweetSong,  by  which  they 
ufhcr'd  into  the  World  the  News  of  this  blefled  Saviour  at  the  Time  of  his  Birth, 
faying,  *'  Glory  to  God  in  the  higheft,  on  Earth  Peace,  good  VVill  towards 
IVien,Z?<i.2.i4.  "  And  again,  Alielujah,for  the  Lord  God  omnipotent  reigneth. 
Let  us  be  glad  and  rejoice  and  give  Honour  to  him  :  For  the  Marriage  of  the 
Lamb  is  come,  and  his  Wife  hath  m?de  herfclf  ready,"  Rev.  ig.  6,  j.  So  fliall 
fhe  be  for  ever  with  the  Lord.  Wherefore  let  all  the  Lord's  Redeemed,  the  true 
Lovers  ofjhe  f;v,er  blelled  Jefus,^  qp^ijifprit  o^e  another  wijth  .thefe  Words,   i  Tbef. 

By ^11  this  we  may  feq  that,|ie  is^not  a  Saviour  withpijf'Salv.atioh,  or  aRedeemer 
without, Redemption,  but  every  Way  a  moft  compleat  Saviour  artd  Redeemer  of 
all  thofe  whom  he  loved  and  gave  himfelf  for.  That  it  is  not  an  empty  but  a_/«// 
Title  that  is  given  him,  when  he  is  called  the  Head  of  his  Church  and  the  Saviour 
of  the  Body,  and  confequently  how  worthy  he  is  of  our  utmoli  Efteemand  beftAf- 
fedtiqns.  Frcni  the  Qompleatr^efs  zud  Perfe^ion.qi\i({s  Propitiatory  Sacrifice^  from 
the  invaluable  Worth  of  his  mo/i  precious  Bloody  'this  Pric^'  q/  ou'r  Redemption,  we 
xnzy  ju/lly  infer,  kow  inconceivably  and  unfpeaiably  great^zs  well  as  certain  znd  fuh, 
the  Salvation  and  Glory  of  all  the  Redeemed  will  in. Heaven  be,  thro'out  eternal 
Ages.  Therefore  moft  emphatically  called,  z  far  more  exceeding  and  eternal  Weight 
oi  Glory,  2  Cor.  4.  7.  Such  as  Eye  hath  not  feen  nor  Ear  heard,  neither  hath 
entred  into  the  Heart  of  Man  to  conceive  ;  a  Glory  that  pafteth  all  humane  IJn- 
dciftanding,  i  (?<?/. 8. 9.  And  then  .from  the  ineffable  Greatnefs  of  this  Glory, we 
may  r^t't?  back\k\\'i  ln''erencQ,h';iVi,inexprefftbly  valuable  is  the  preciqus  Blood  of  the 
Redeemer, by  ihis  far  more  exceedmg  and  etemalWeight  of  Glory  which  was  pur- 
chafed  and  obtained  thereby  ?  And  confequ.ently  that  it  is  abfolutely  inconfiftent 
with.theWifJom  of  God  that  it  fhquld  be  fpilt  in  vain  for  any.  O  what  glorious 
Bodies, bright  &  holySouls,will  all  theRedeemed  hereafter  have, wholly  free  from 
allManner  of  Imperfedions, Pains  and  Sorroyvs  !'  Howgre'at  &  glorious  will  their 
Entertainment  in  Heaven  be  !  What  endearing iClanifeftations  ofLove  and  Grace 
{hall  they  receive  from  Father,  Son  and  i^pirit  I  How  full  will  their  Souls  be  of 
Delight  and  Joy,  when  they  fliall  enter  into  the  Joy  of  their  Lord,  in  whofe  Pre- 
ience  there  is  a  Fulnefs  of  unfpeakable  Joys,  and  at  whofe  right  Hand  there  arc 
Pieafures  for  evermore  ?  \Vhat,i;avj/bipg  Sights  Jl^all  their  glorified  Eyes  behold  ? 
^M  with,  whatjppf^ablejPeUglu^Yfi)!  iheir.^lorjfy'd  drink  in  the  melodious 

Sounds  of  the  moft  fweet  fitjgigg  S^eraph^jj^Sj^^jj^dJ^  jbsjg^^merable  Kumber  of  thcr 

■FelUdw- 


!  8  Of  parttcular   R  EB  E  MPT  10  K 


FoJlow-Saints  ?  Moreover  with  what  a  facred  and  unwearied  Pleafure,  will  they 
employ  their  thoroughly  fancEiified  Tongues,  in  finging  to  the  Praife  of  that  Grace 
which  made  them  to  differ,  and  that  fecurcd  unto  them  both  Grace  and  Glory  ? 
Surely  thefe  Confiderations  will  put  a  peculiar  Accent  upon  their  Songs  of  Praife. 
And  O  !  How  will  they  then  admire  the  adorable  Depths  of  (divine  Wifdom  in 
laying  out  fuch  a  Scheme  of  Redemption,  whereby  God's  injui'd  Perfe<f^ions 
Ihould  have  their  Plonour  abundantly  repaired  and  be  glorified,  his  Truth  fulfilled 
both  in  Regard  of  his  Threatning  and  his  Promife,  his  Juflice  fatisfied,  his  Mercy 
exalted,  they  reconciled,  juftified  and  fandlified,  preferv'd  thro'  innumerable  Dif- 
ficulties and  Dangers  by  his  Pijwer  thro'  Faith  unto  Salvation.  O  matchlefs 
Wifdom  of  God,  that  contrived  all  this,  infallibly  fecuring  the  great  End  !  O 
marvellous  Immutability  and  almighty  Power,  as  well  as  adorable  Grace  and  Wif- 
dom, that  thro'  all  Obflrudtions  whatfoever,  carries  on  and  perfects,  the  infinite- 
ly wife  laid  Scheme  I  This  !  O  this  !  will  fill  up  the  blefled  Ages  of  Eternity 
in  Heaven  with  Admiration  s^udPraife  in  their  higheJiPerfeSiion  !  And  in  the  mean 
while  affords  Plenty  of  moji  chsice  Matter,  for  the  poor  Believer's  Meditation, 
Faith,  Hope,  Joy, Love  andDefire,  to  work  upon,  rapturoufly  crying  out.  What 
is  this  !  O  what  is  this  that  God  hath  wrought  !  How  glorious  are  theThings 
that  are  fpoken  of  thee,  O  City  of  God  I  Behold  what  Manner  of  Love  is 
this  which  the  Father  hath  heftowed  on  us,  that  we,  unworthy  we,  %ue  in  Cdhtra- 
diftin6\ion  from  the  World  that  knoweth  us  not,  becaufe  it  knows  not  God, 
fiiould  be  called  the  Sons  of  God.  "  Beloved,  now  are  we  the  Sons  of  God, 
and  it  doth  not  yet  appear  what  we  fhall  be  :  But  we  know,  that  when  he  fhail 
appear  we  fhall  be  like  him,  for  we  fhall  fee  him  as  he  is,"  i  Job.  7^.12.  "Surely 
this  Cometh  forth  from  the  Lord  of  Hofts,  who  is  wonderful  in  Counfel  and  ex- 
cellent in  working,"  Ifai.  28.  28. 

And  now  fince  the  Cafe  is  thus,  what  mean  we  ( Martha-Wke)  by  being  anxi- 
oufly  troubled  about  and  cumbred  with  many  Things  of  fb  vaftly  inferior  a  Nature 
to  thefe  great  Things  of  God?  Is  it  not  fad  to  confider  that  any  of  the  I^erd's 
Redeemed,  the  Heirs  of  this  unfpeakable  Glory  fhould  be  running  after  other 
Lovers,  and  bear  the  d'tjhonourahle  Charaders  of  being  covetous  zx\A  xvorldly  minded^ 
greedily  purfuing  the  Profits  of  this yirry  and /i^r?yZ'/«^  World,  or  the  unjatisfying 
Pleafures  and  fading  Honours  thereof.  How  unbecoming  a  Thing  wou'd  it  be 
to  fee  a  Prince,  forget  his  Crown  and  Dignity,  become  negligent  of  the  great 
Affairs  of  his  Kingdonr,  fpending  the  chief  of  his  Time  and  Tho'ts  in  gathering 
and  hoarding  up  Straws  and  Pebbles,  or  in  playing  with  childijh  Toys  and  Trifles  f 
The  Comparifon  isjuft,  and  the  Application  eafy.  If  indeed  ye  be  (anfwerable 
to  your  holy  Profeflion)  rifen  with  Chrift,  feek  thofe  Things  that  are  above, where 
Chrifl  fitteth  on  the  rightHand  of  God.  Set  yourAffedions  onThings  above, and 
not  on  Things  on  the  Earth,  for  ye  are  dead,  and  your  Life  is  hid  with  Chrifi  in 
God  :  When  Chrift  who  is  ourLifefliall  appear, then  (hall  ye  alfo  appear  with  him 
in  Glory.  Mortify  therefore  your  Members  which  are  upon  the  Earth,  Forni- 
cation and  all  Uncleanncfs,  inordinate  Affedion,  evil  Concupifence  andCovetouf- 
nefs  which  is  Idolatry  :  For  the  which  Things  fake,  the  Wrath  of  God  eometh 
upon  the  Children  of  Difobediencej  Col,  3.  i,  to  7. 

Again, 


0/  particular   REDEMPTION.  319 

Again,  Is  theCafe  of  the  Redeemed  thus  glorious  ?  Will  it  appear  to  be  fo 
hereafter  ?  Then  let  us  labour  to  live  a  Life  of  Jcy  and  Peace  in  Believing  ;  let 
us  not  be  flothful  in  Bufinefs,  but  fervent  in  Spirit,  ferving  the  Lord,  rejoicing 
in  Hope,  patient  in  Tribulation,  continuing  inftant  in  Prajers,  Supplications 
and  Thankfgivings  to  our  grer.t  God  and  Saviour^  longing  and  looking  for  his 
glorious  Appearance,  inccHandy  cr)'ing  out,  "  Make  hafte,  O  my  Beloved, 
and  be  th^>u  like  a  young  Roe  or  a  young  Hart  upon  the  fplcey  Mou  itains." 

O  drooping  Believer  !  What  meaneft  thou  by  thy  fo  often  hanging  thy  Harp 
upon  the  Willows  ?  Surely  it  ill  becomes  the  adopted  Heirs  ot  fo  great  a  Sal- 
vation to  go  mourning  from  Day  to  Day  as  tho'  they  were  worth  nothing  : 
Come  fear  not,  tho'  thy  dear  Redeemer  hideth  his  Face  from  thee  for  the  pre- 
fent,  yet  his  Love  to  thee  is  invariably  the  fame  now  as  ever  ;  a  bruifed  Reed 
he  will  not  break,  nor  quench  the  fmoaking  FJax,  until  he  brings  forth  Judg- 
ment unto  Vidtory  !  It  will  not  be  long  e're  all  Clouds  and  Shadows  fliall  vanifh 
away,  never  more  to  intercept  liiy  Sight  of  thy  dear  Redeemer's  mcfl  lovely  and 
fmiling  Countenance  :  Behold  he  is  on  his  Way  ;  he  haftens  onwards  with  equal 
Swiftnefs  with  that  of  the  Sun  in  the  Firmament,  which  ever  rejoiceth  to  run 
its  Race.  Come  wipe  away  Tears  from  thine  Eyes,  lift  them  up,  for  behojd 
thy  Redeemer  draweth  nigh.  Are  thySins  thy  Burden  ?  Why  remember  that 
it  is  faid,  "  If  any  Man  fin,  we  have  an  Advocate  with  the  Father,  Jekis  Chrifl 
the  righteous,  who  is  the  Propitiation  for  our  Sins,  and  not  for  ours  only,  but 
alio  for  the  Sins  of  the  whole  World."  Ccme  let  us  draw  Waters  out  of  thefe 
JVclU  of  Salvation^  let  us  drink  of  thefe  chearing  Wines,  and  forget  our  Poverty, 
and  remember  our  Sorrows  no  more.  Jn  a  Word, 

F'trft^  Is  it  fo,  that  Chrift  gave  himfelf  to  redeem  and  purify  unto  hlmftlf  a 
peculiar  People,  zealous  of  good  Works  ;  then  the  Doctrine  of  peculiar  Re- 
demption is  a  Do6trine  naturally  promotive  of  Holinefs  both  in  Heart  and  Life, 
and  confequently  it  doth  moft  highly  become  all  who  profefs  to  be  the  Lord's 
Redeemed,  to  love  and  pra(Stice  the  fame  in  all  manner  of  Converfation,  and  to 
abound  therein  as  long  as  they  live  :  "  That  being  delivered  out  of  the  Hands 
of  our  Enemies,  we  might  ferve  God  without  Fear  before  him,  in  Rigliteoufnefs 
and  Holinefs  all  the  Days  of  our  Lives."   Luk,    i.   74,   75. 

Secondly,  Is  it  fo,  that  the  Dodtrine  of  peculiar  Redemption  is  a  holy  Scrip- 
ture Dodrine,  worthy  of  the  all-wife  God,  promoting  the  Honour  of  the  divine 
Petfedions  and  the  penitent  Sinner's  Encouragement  ;  I  infer,  how  juftly  re- 
proveablc  all  fuch  are,  who  make  it  their  Bufinefs  to  bend  their  Tongues  againft 
the  fame,  afperfing  it  with  odicui  Epithets  and  defaming  Language  ;  and  in  Op- 
pofition  thereunto  do  fet  up  an  imaginary  Scheme  of  Redemption,  infinitely  un- 
wr>rthy  the  all-wife  God,  twifting  and  wrefting;  his  holy  Word  in  order  to  efia- 
1 1  fli  their  fond  Notions  :  They  are  fo  mightily  taken  up  with  the  tare  Sound  ef 
iWords,  that  they  do  maaifeftly  negledt  the  Sub/iance  of  theirj. 
L-  Thirdly,  How  juftly  reproveable  are  all  thofe  (whether  they  be  on  this,  or  on 
the  other  Side  of  the  Qi^iei'lion)  who  can  think  and  talk  of  a  Redemption  from 
Hell,  hut  not  from  Iniquity,  whofe  Pradlices  are  contrary  to  that  Purity  and  Zt'a! 
in  doing  good  Works  that  is  juftly  expeded  from  the  Lord's  Redeemed,  an - 
fwerablc  to  one  great  End  of  his  givins  himfelf  for  them.   Tit,  2.  14. 

T  t  F$krihh-9 


3?.o  Of  particular    R  E  I>  E  M  Pt  I  0  N, 

Fourthly^  I  infer,  What  Reafon  there  is  for  all  Chriftians  dih'gently  to  read 
ahd  ftudy  the  holy  Scriptures,  that  they  may  underftand  them,  comparing  one 
Place  with  another,  the  Text  with  the  Context,  Scope  and  Occafion  of  the  fame  ; 
duly  corifidering  the  Glory  and  Harmony  of  the  divine  Perfedions  in  the  Mat- 
ters of  Redemption  and  Salvation,  together  vrith  all  other  proper  Helps  for  the 
xinderftanding  of  them  ;  not  forgetting  to  pray  to  God  for  divine  Illuminations, 
fince  vve  fee  what  guilty  Arts  many  ufe  in  their  Interpretation  of  holy  Scripture, 
who  by  falfe  GloJJes^  fair  Shews,  and  hare  Sounds,  do  deceive  the  Simple  and  Un- 
ivary  ;  who  not  liking  God's  A^ethod  of  Redemption  and  Salvation  of  Sinners, 
do  go  about  to  efiablifli  ««5//;fr  of  their  own  devijing.  Hence  what  great  Need 
is  there  wherefore  all  the  Churches  of  Chrift,  with  their  Minifters,  try  the  Spi- 
rits, ;.  e.  the  Do6^rines  which  Men  preach,  to  wit,  by  the  Scriptures,  given 
forth  by  the  Ii,fpiration  of  the  holy  Spirit,  whether  they  be  of  God,  and  earneft- 
}y  contend  for  the  Faith  once  delivered  to  the  Saints,    i  Job.  4.  i.   Jude  3. 

Fifthly,  From  the  whole  Contexture  of  the  foregoing  Arguments  we  are  led 
to  behold  the  Beauty  and  Harmony  of  the  holy  Scriptures,  and  to  conclude  that 
there  are  in  Fadl  no  Contradidlion  therein  ;  which  is  no  mean  Argument,  amongji 
others,  of  their  divine  Original  y  and  which  confequently  fhould  abundantly  raife 
our  Efteem  of  them,  and  excite  our  Diligence  in  fearching  them,  they  being 
able  to  make  us  wife  unto  Salvation,  through  Faith  which  is  in  Chrift  Jefus. 
2  Tim.    3.   15,    16. 

Sixthly  and  laflly.  From  the  Account  given  of  the  Dodlrine  of  peculiar  Re- 
demption, I  infer.  That  it  is  a  Do6trine  of  very  great  Importance,  both  in  Re- 
gard of  the  great  Redeemer's  Honour  and  his  Church's  Eftablifhment  and  Com- 
fort :  *'  For  (as  the  excellent  Mr. Hurrion  on  thisHead  obferves)  with  whatView 
andDefignChriftlaid  down  his  preciousLife  is,  whatever  fome  may  think, aPoint 
of  very  great  Moment,  with  Regard  to  the  Senfe  of  many  Scriptures,  rhe 
Glory  of  Chrift  and  the  divine  Perfedions,  the  Encouragement  of  Faith,  and 
the  Comfort  and  EXtabliftiment  of  Believers.  A  clear  Decifion  of  the  Con- 
troverfy  on  this  Head  muft  be  allowed  to  be  of  very  great  Service  towards  the 
Removal  of  the  heavy  Imputations  with  which  the  contending  Parties  load 
each  other's  Scheme,  and  to  allay  our  Heats,  and  to  remove  our  Divifions, 
that  we  may  ftand  faft  in  one  Spirit,  ftriving  together  for  the  Faith  of  the 
Gofpel  againft  the  common  Enemies,  who  are  fapping  and  fubverting  the 
very  Foundation  of  it." 
To  conclude.  While  we  earneftly  contend  for  this  great  Article  of  our  Chri- 
ftian  Faith,  let  us  fee  that  we  don't  reft  in  the  bare  Speculation  of  it,  but  look 
upon  our  felves  bound  to  adorn  our  holy  Profeftion  thereof  with  a  pious  Life 
and  Converfation,  anfwerable  to  one  great  Defign  of  Chrift  in  loving  and  giving 
himfelf  for  us,  viz.  that  he  might  redeem  us  from  all  Iniquity,  and  purify  unto 
himfelf  a  peculiar  People,  zealous  of  good  Works :  Then  may  we  upon  good 
Grounds,  with  Chearfulnefs  and  Joy,  fing  and  fay,  "  To  him  that  loved  us,  and 
wafhed  us  from  our  Sins  in  his  own  Blood,  and  made  us  Kings  and  Priefts  unto 
God  and  his  Father,  to  him  be  Glory  and  Dominion  for  ever  and  ever,  JmM." 

Of 


(    3^'     ) 


Of  Effe6lual  Calling, 


THE  Point  which  I  at  firft  undertook  to  prove  was,  That  God  of  his  fove- 
reign  Grace  and  Pleafure  did  from  all  Eternity  ele<5t,  or  choofe  in  Chrifl 
out  of  the  fallen,  corrupted  JVIafs  of  Mankind,  a  certain  definite   Num- 
ber of  Perfons  to  Salvation,  through  Sandtification  of  the  Spirit  and  Belief  of  the 
Truth  :  That  for  thefe  peculiar  People,  whom  he  fo  loved,  he  gave  his  only  be- 
gotten Son  to  redeem  from  their  fallen  State,   to  purchafe  for   them  and  fecure 
unto  them,  all  needful  Grace  to  fit  them  for  the  Enjoyment  of  the  eternal  Inhe- 
ritance, which  is  alfo  the  Purchafe  of  his  Blood  :  That  accordingly  God,  by  the 
powerful  Operations  of  his  holy  Spirit,  doth  in  due   Seajon  effei^uAly  call  them 
out  from  amongft  the  wicked  and   unregenerate  Part  of  the  WorlJ  ;   and  that 
having  hereby  begun  the  good  Work  of  Grace  in  their  Souls,   he  doth  and  will 
invincibly  carry  it  on  until  it  be  compleatly  finifhed  in  erernal  Glory,   anfwera- 
ble  tJ  his  eternal  Purpofe  and  Grace.    Rom.   8.   28.     So  that   in   a  d'.v'n:  and 
harmonious  Manner  the  whole  Work  of  Redemption  and   Salvation   of  poor  lo/l 
and  undone  Sinners  (the  chief  of  the  Works  and  Ways  of  the  all-wife  Gjd)  is  to 
be  confidered  as  a  Work  worthy  of  himfcjf,  who  is  a   Being   infinitely  perfetS: 
and  glorious,  the  Father ,  the  Son,  and  the  Holy  Ghoft,  the  g'orious  Three  in 
One,  that  bares  Record  in  Heaven.     According  to  which  Order  we  do  range 
the  feveral  Parts  of  this  important  Work,  under  the  following  Heads  of  Divinity, 
viz.  particular  Ele^ian^  peculiar  Redemption^   effeSiual  Vocation.,   and   the   Saints 
final  Per feverance.     There  is  the  Father's  Election,  the  Son's  Redemption,  and 
the  Holy  Ghofl's  efficacious  Operations  in  efFedtual  Calling,  wherein  he  begins 
the  good  Work  of  Grace  in  the  Soul,  and  by  Degrees  carries  on   the  fame  unto 
Perfedlion  in  Glory  everlafling.     Thus  all  the  divine  Perfons  in  the  moft  adora- 
ble God-Head,  do  (hew  forth  their  wond'rous  Love  and  Efficacy   in  the  Reco- 
very of  a  Remnant  of  apojiate  Creatures,  according  to  the  ELSiian  of  Grace  ;   and 
this  each  one  doth  according  to  his  Manner  of  working  :  And  in  which  we  may 
obferve  a  moft  fweet  and  marvellous  Harmony,   Beauty  and  Order,   as  fo  many 
Links  in  a  golden  Chain,   anfwerable  to  the  eternal  Phn  laid  out  at  the  Council- 
Board  in  Heaven,  now  made  known  and  brought  to  Light  by  the  Gofpel,  iTim. 
2.  9,  10.     Yea,  in  a  (hort  and  compendious  Manner  in  that  noted  Place,  Rom. 
8.  28,  29,  30.  '<  For  we  know  that  all  Tnings  work  together  for  Good  to  them 
that  love  God,  to  them  who  are  the  Called  according  to  his  Purpofe  :   For  whom 
he  did  forekno-w,  thofe  he  did  predeftimte  to  be  conformed  to  the  Image  of  his 

T  t  2  Son, 


322  .Of  EFFECTUAL   CALLI'NG, 

5Qn^  thai  lic  might  become  the  Firft-born  among  many  Brethren.  Moreover, 
vkhom  ke  piedeftinated,  them  he  alfo  called,  and  whom  he  called,  them  he  alio 
juftified,  and  v/hom  he  juftificd,  them  he  alio  glorified."  Whence  the  infpired 
Apoftle  doth  draw  the  following  magnificent  and  triumphant  Conclufion,  "What 
fhall  we  then  fay  unto  thefe  Things  ?  If  God  be  for  us,- who  fhall  be  againft 
us  ?  For  if  God  fpared  not  his  own  Son,  but  delivered  him  up  for  us  all,  how 
fhall  he  not  with  him  freely  give  us  all  Things  ?"  Namely,  all  Things  needful 
to  render  our  Redemption  and  Salvation  by  him  compleat  -m^  perfect. 

Now  howfoever  hitherto,  by  Reafon  of  the  flri6t  Connedlion  and  Harmony 
of  tlic'e  feveral  Points  of  Divinity,  I  have  been  necefiarily  led  to  fpeak  of  them 
all  more  or  lefs  ;  yet  the  Points  which  I  have  particularly  and  immediately  han- 
dled, are,  firji,  that  of  perfonat,  abfclute,  free  and  eternal  Ele(5tion  ;  and  then 
fecondlw  that  of  peculiar  Redemption  :  Hence,  next  in  Order,  I  am  led  to  treat 
of  effeSiual  Calling  ;  which  hath,  firj}^  a  Reference  to  Eledtion  and  Predeflina- 
tion,  according  as  it  is  written,  "  Whom  he  predejlinated^  them  he  alfo  called  ;" 
and  fccondly^  to  the  Point  oi peculiar  Redempiion,  as  an  cjjcntial  Branch  thereof. 
For  the  right  underftanding  of  which,  it  muft  be  obferved,  that  in  Redemption 
■thefe  two  Things  are  neceiFarily  included,  viz.  Purchafe  and  Jpplication^  or  in 
other  VVo!«ds,  a  Remedy  provided,  and  then  ejfe^ually  applied  for  the  a£lual  Heal- 
ing and  Salvation  of  thofe  difeafed  Souls  t'or  whom  fuch  Provifion  was  made. 
Hence  we  do  not  banU  fay  Callings  but  ^^^/i^/ Calling,  an  internal  CaW  by  ihe 
energetical  Operations  of  the  holy  Spirit,  accompanying  of  the  external  Call  of  tiie 
Miniflry  of  the  Word  by  the  Preacher,  which  is  a:  once  7i  proper  Fruit  and  a 
powerful  Evidence  oi  eternal  Eh£licn^  according  to  i  Thef.  i.  4,  5,  6.  "  Know- 
ing Brethren  beloved,  your  ElecSlion  of  God.  ForourGofpel  came  not  to  you 
in  Word  only,  but  alfo  in  Power,  and  in  the  Holy  Ghofi-,  and  in  much  AfTu- 
rance."  Chap.  2.  13.  "  For  this  Caufe  alfo  thank  we  God  without  ceafing, 
becaufe  when  ye  received  the  Word  of  God  which  ye  heard  of  us,  ye  received 
-H  not  only  as  the  Word  of  Men,  but  (as  it  is  in  Truth)  the  Word  of  God,' 
which  effeSfually  worketh  alfo  in  you  that  believe."  2  Tim.  1.9.  "  Who  hath 
faved  us  and  called  us  with  an  holy  Calling,  not  according  to  our  Works,  but 
according:  to  his  own  Purpofe  and  Grace,  which  was  given  us  in  Chrift  Jefus 
before  the  World  began."  So  that  the  Subjeds  of  Ele6tion,  Redemption,  and 
effeftual  Calling,  aie  one  and  the  fame  Perfons  ;  the  Eie<£>  and  Predeftinate  are 
the  Redeemed,  and  the  Redeemed  are  the  Called  of  God  according  to  his  eter- 
nal Purpofe,  and  thefe  effe6ti)ally  called  are  the  Perfons  that  fhall  be  adtually 
glorified.  To  all  which  \.\\tholy  Scriptures,  together  v/'whEvenis  and  Fa^  do  bear 
JVitnefs.     Hence  then  mv  prefent  Bufinefs  (God  gracioufly  ajlifting)  fhall  be 

Firj},  To'  demonitrate,  that  Effeaua!  Calling  is  an  eiTential  Part  of  Re- 
demption. 

Secondly,  Erquire  hv  whjfe  Work  znd  Agmcy  the  Remedy  purchafed  by  the 
Redeemer  is  etFectually  applied   unto  the  actual  Salvation  of  the  Redeemed. 

Thirdly,  I  fliali  further  prove,  that  Efftchjal  Callmg  is  cxadly  commenfurate 
vvith  peculiar  Eledion  and  Redemption.  And  in  all  attempt  an  Anfwcr  to  the 
muiV'printipa!  Objeaions  that  are  miJe  againit  our  Propofitions  in  this  Matter. 

FirJ 


Of  EFFECrU  At   CALLING.  323 

FirJ}  then,  I  obferve,  That  EffeSlua I  Calling  is  an  ejfential  Part  of  Redemp- 
tion and  Salvation. 

Now  for  the  clearing  up  this  Point  we  muft  confider,  that  the  Work  of  Re- 
demption hath  (in  the  very  Nature  of  the  Thing)  a  peculiar  Refpeil  unto  Man 
OS  fulUn  from  his  primitive  State  of  Purity  and  Integrity,  into  a  State  of  Sin  and 
Mifery,  and  witlul  utterly  unable  to  help  himfelf  out  of  it,  and  not  only  fo,  but 
alio  intirely  unworthy  of  fuch  an  A(!il  of  Grace  and  Favour  from  the  Hands  of 
an  offended  Cjod  ;  which  alio  is  abundantly  confirmed  by  holy  Scripture.  Now 
if  we  I'earch  thjie  divine  unerring  Oracles,  we  (hail  find,  that  the  Milery  of 
Man  by  the  Fall  is,  in  general,  twofold,  viz.  Fir/}^  He  is  under  the  Curfe^  H 
State  of  Guilty  IFrath  and  Condemnation,  as  a  Viola'er  of  his  great  Maker's  holy 
Laws  ;  Jdam  the  firft,  by  God's  Appointment,  ftanding  as  the  covenanting 
Head  and  Reprefentative  of  all  his  natural  Progeny,  as  I  have  before  proved. 
Secondly,  He  is  in  a  State  of  Defilement  and  Pollution  ;  as  before  he  fell,  he  bore 
the  moral  linage  o{  God,  bearing  a  Likenefs  unto  and  a  Refemblance  of  God 
in  Righieoufnefs  and  true  Holinefs,  without  being  in  the  leafl  ffained  with  Sin  j 
he  by  the  Fall  loft  that  pure  Re/Hitude,  that  original  Vprlghtxefs,  he  became 
ftripped  of  the  white  Robes  of  Innocency,  having  withal  his  whole  Nature  and 
C'jfijliluticn  vitiated  zn<^  corrupted,  fo  that  every  Imagination  of  the  Thoughts  of 
his  Heart  are  naturally  ^z^/Y,  onlycvW,  and  that  continually.  Gen.  6.  and  there- 
withal the  feveral  Members  of  his  Bjd/ arc  become  the  Inftruments  of  Iniquity 
unto  iniquity,  Rofn.  6-19^  God  made  Man  upright,  but  they  fought  out 
many  Inventions,  Eccl.  7.  29.  as  I  have  before  at  large  fliewn  under  the  Head 
of  Qi  igirial  Sin.  Wherefore  I  pafs  on,  concluding,  that  as  EfFedlual  Calling  is 
an  ejfen.i jl  ^I'Mich  of  Redemption,  fo  it  naturally  fuppofeth  Mankind  to  be  by 
Nature  dead  in  TrefpafTes  and  Sins,  polluted  and  defil.'d  with  Iniquity,  unmeet 
for  the  Enjoyment  of  GoJ  in  Cilory.  Now  then,  as  the  two  general  Parts  of 
Redemption  doth  confdl  in  the  providing  a  Soul-healing  Remedy,  and  in  the 
eft"ed>ual  Application  thereof  to  the  Redeemed,  and  as  Effeifual  Calling  is  that 
b}  which  fuch  Application  is  made,  (o  I  come  to  the  fecond  Thing  pro- 
pofed,  which  was, 

Secondly,  To  inquire,  Who  is  the  Author  of  this  EfFedual  Calling,  or  in 
other  Words,  By  whufe  Work  and  Agency,  efFedual  Application  of  the  fandli- 
fying,  faving  Benefits  of  Chrift's  Death  is  made  unto  the  Redeemed  ?  Whether 
God's  or  Man's,  tlie  Saviour's  or  the  Sinner's  ?  ■  Whether  by  the  determining 
irrefiflable  Grace  of  Gnd,  or  a  determining  free- will  Power  in  every  Man,  in- 
dcpenJant  of  fuch  Grace  ?  The  former  is  ail'ertcd  by  us,  and  denied  by  our 
Opponents  ;  the  latter  is  afTerted  by  them  and  denied  by  us  :  Many  Arguments 
are  produced  on  both  Sides,  but  evident  it  is,  that  both  being  as  oppofite  to 
each  otuer  as  Light  and  Daiknefs,  they i  cannot  be  both  true.  Now  that  what 
we  affirm  is  true,  and  that  what  they  affirm  is  falfe,  will  appear  from  the  follow- 
ing Conliderations. 

I.  Vrcvn  the  natural  Inability  of  Man  bv  the  Fall,  being,  as  the  Scripture 
faith,  without  Strength,  Rom.  5.  6.  '«  When  we  were  yet  without  Strength, 
in  due  Time  Chrift  died  for  the  ungodly."     *'  Man's  Goings  are  of- the  Lord, 

how 


324  Of  EFFECTUAL    CALLING. 

how  then  can  a  Man  underftand  his  own  Way?"  Prov.  20.  24.  compared 
with  Jer.  9.  23.  *'  I  know,  O  Lord,  that  the  Way  of  Man  is  not  in  himfelf, 
'tis  not  in  Man  that  walketh  to  diredt  his  Steps."  Hence  you  {hall  find  the 
tenth  Article  of  the  Church  of  England  on  Free-Will  pertinently  fpeaking  thus, 
*<  The  Condition  of  Man  after  the-FaJl  oi  Adam  is  fuch,  that  he  cannot  turn 
'«  and  prepare  himfelf  by  his  own  natural  Strength  and  good  Works,  to  Faith 
**  and. calling  upon  God  :  Wherefore  we  have  no  Power  to  do  good  Works 
*«  pleafant  and  acceptable  to  God,  v/ithout  the  Grace  of  God  by  Chrifl  pre- 
*'  venting  us,  that  we  may  have  a  good  Will,  and  working  with  us  when  we 
*'  have  that  good  Will."  Befides, 

2.  The  Abfurdhies  of  the  Jrminian  Conclufion  on  this  Head  are  neither  fmall 
mr  few.  For  (i.)  It  flrikes  at  the  Wifdom  of  God,  in  that  it  reprefents  him 
leaving  the  Event  of  the  greateft  of  his  Works  undeterminable^  liable  to  ba  made 
frujirate  and  vain  by  his  Creatures  free-wiil  Pleafure.  (2.)  It  makes  fallen  Men 
Co-Saviours  with  CJirifl  our  Lord  and  Saviour,  juft  as  if  there  was  a  halving  of 
the  Work  of  Redemption  between  the  Phyfician  and  the  Difeafed,  (he  former 
providing  the  Salve,  and  the  latter  left  to  apply  it  for  the  perfecting  of  the  Cure, 
and  thai:  too  whether  it  pleafeth  or  not  pleafetk  to  do  it.  Thus  the  Matter  is 
divided  between  the  Grace  of  the  Redeemer,  and  the  free-will  Pleafure  of  the 
Sinner,  yea  to  this  latter  is  given  the  Prehemimnce,  fince  it  lies  at  his  free-will 
Pleafure  whether. the  Part  that  Chrift  hath  done  fhall  prove  effeSlual  or  ineffec- 
tual^ as  to  any  one  Ma7i's  a£lual  Healing  and  Salvation^  fo  that  all  fuch  as  are 
faved  may  afcribe  their  Salvation  more  to  themfelves  than  unto  Chriji^  Vt'h  ch  is 
manifeflly  to  rob  him  of  the  Glory  that  is  due  unto  his  Name  ;  this  is  far  from 
allowing  him  to  be.  All  in  All.  Thus  to  make  Jldan  the  chief  and  itmnediate 
Caufe  of  his  Salvation,  is  to  put  Grace  under  Man's  Power  inftead  of  putting 
Man's  Free-will  under  the  Power  and  Influence  of  Grace  ;  fo  that  all  that  Chrift 
and  his  holy  Spirit  doth  in  the  Matters  of  our  Salvation  is  of  no  real  Ufe  to- 
wards our  Salvation,  imlefs  we  our  f elves  do  add  the  finiftnng  Stroke  :  Whence  it 
plainly  allows  a  Man  a  Liberty  of  Boafting,  even  before  God,  faying.  If  I  am 
aSfually  converted  and  faved  while  others  are  not,  it  is  becaufe  I  made  myfelf 
to  differ,  it  is  not  by  the  Grace  of  God,  but  of  my  own  free-will  Determina- 
tions that  I  am  what  I  am  :  According  to  which,  St.  Paul's  Words  mult  be 
read  backward  thus.  So  then  it  is  of  him  that  willeth  and  of  him  that  runneth, 
and  not  of  God  that  Men  are  a£tually  faved  ;  who  work  in  this  Matter  accord- 
in«y  to  the  Counfel  of  their  own  Wills,  not  God's.  In  fliort,  the  free-will  Notion 
doth  both  rob  God  of  the  Honour  of  his  determining  Grace,  and  manifeftly 
contradict  his  holy  Oracles,  wherein  the  whole  Work  of  Redemption  is  afcribed 
unto  the  Redeemer,  both  Purchafe  and  Application.  The  Work  of  Regeneration 
3s  pof  lively  denied  to  be  the  Product  of  the  Creature's  Agency,  but  wholly  afcribed 
unto  God.  EfFeftual  Calling  is  the  Work  of  God's  Spirit,  whereby  convincing 
i;s  of  our  Sin  and  Mifery,  and  inlightening  our  Minds  in  the  Knowledge  of 
Chrift,  and  renewing  our  Wills,  he  doth  perfwade  and  enable  us  to  embrace 
Jefus  Chrift,  freely  offered  to  us  in  the  Gofpel.  In  a  Word,  our  Lord  himfelf 
declares,  iay  ing,  "No  Man  can  come  unto  nae,  except  jny.  Father  .which  hath 

fent 


Of   EFP  ECrUAL    CALLING,  325 

fent  me  draw  him,"  Job.  6.  44.  *'  Of  his  own  Will  begat  he  us, by  the  Word 
of  Truth."  J<j;n.  i.  i8.  with  a  Multitude  of  other  pertinent  Scriptures,  as  will 
be  feen  hereafter. 

Notwithftanding  all  which,  'tis  objedled  to  us,  "  That  by  ourReprefentation 
**  of  thefe  Matters,  we  make  no  more  of  Mankind  than  tnere  Statues  and  Ada- 
*'  chines,  contrary  to  God's  Commands  to  make /^^/n/^/t'^i  new  Hearts,  to  turn 
*<  them/elves  and  live."  Wherefore,  at  once  to  eflablifti  our  Dodlrine 
and  to  overthrow  this  unju/i  Charge,  I  fhall  point  out  the  Difference  be- 
tween Regeneration  and  Convcrfion,  and  the  Relation  they  do  ftand  in  owirds 
each  other  ;  the  former  bing  God's  Work  upon  the  Soul,  the  latter  be- 
ing the  Creature's  A<5t,  confequent  thereupon,  and  as  the  natural  EfFecSl 
thereof,  wherein  it  concurs  with  the  Grace  given,  and  exerts  it  :  Thus  doth 
the  Sinner's  Converfion  unto  God,  fland  related  unto  God's  Workmanfhip  ia 
Regeneration,  as  the  Effect  doth  ftand  related  unto  the  Caufe.  There  is  firft  the 
Spirit's  Work,  and  then  their  ASi.  They  work  out  their  Salvation  with  Fear 
and  Trembling  :  But  then,  it  is  becaufe  God  dothyfr/?  work  in  them,  both  to 
will  and  to  do  according  to  his  good  Pleafure,  Phil.  2.  12,  13.  The  holy  Spirit 
enlightens  their  Minds,  and  then  they  fee  ;  he  renews  their  Will  and  Affections, 
and  then,  (not  before)  they  are  religioufly  willing  and  affedl  heavenly  Things, the 
Spirit  works  Faith  and  Repentance  in  their  Souls,  and  then,  they  do  believe  and 
repent.  God  turns  their  Hearts,  and  then  they  turn  to  God.  God  quickens 
them,  and //;i?«  they  live  and  breath.  li\\zy  z.XQpaffive\nt}c\z  former,  aSfive  in 
the  latter.  And  having  the  Eyes  of  their  Underftanding  opened,  to  fee  the  Evil 
there  is  in  Sin  on  the  one  Hand,  and  the  Beauty  of  Holinefs  on  the  other,  their 
Wills  and  Afledlions  alfo  being  fandlified,  they  do  in  a  moff  rational  7i.T\Afree  Wajr 
fhun  the  one  and  cleave  unto  the  other.  As  by  the  Fall,  the  Faculties  of  the  Soul 
themfelves  were  not  de/lroyed  but  corrupted  and  depraved,  even  as  a  Man  that 
lofeth  his  Sight,  and'  yet  retains  the  Subftance  of  the  Eye  :  So  in  Regeneration, 
the  feveral  Faculties  themfelvs  are  not  made,  but  their  ReSlitude  in  a  good  Degree 
rejlored.  So  as  that  whereas  the  Sinner  was  once  blind,  now  he  kes,  whereas  he 
was  once  dead,  he  is  now  alive.  Now,  as  God  works  this  good  Work  upon  our 
Souls  in  a  Way  confiftent  with  our  reafonahle  Natures,  and  ordinarily  by  the  Ufe 
of  Means  by  his  Word,  which  confifts  of  Commands,  Inflru6lions,  Promifes, 
Threatnings,  and  Expoftulations  :  So  his  Expoftulations  with  Sinners,  and  Com- 
mands to  turn,  and  make  them  new  Hearts  and  fuch  like,  is  very  confiftent  with 
our  afcribing  the, Work  of  Regeneration /o/^^'  to  the  Agency  oi  God^ s  Holy  Spirit^ 
and  his  determining  Grace  ;  without  a  Neceffity  of  concluding  thence,  that  Man 
hath  2i  [elf- deter  mining  Power  to  do  thefe  Things,  independant  of  fuch  Grace,and 
that  otherwifs  their  Wills  muft  be  laid  under  a  Force,  and  that  God  macks  them, 
with  fuch  like  Cavils.  The  taking  away  the  ftony  Heart,  and  giving  Hearts  of 
FlefK,  that  is  to  fay,  foft  and  tender  Hearts,  is  pofitively  afcribed  to  the  divine 
Agency,  anfwerable  to  the  Promife  of  the  new  Covenant,  E%ek.  36.  And  there- 
fore it  is  evident,  that  when  we  read  of  his  CommaRds,  feying.  Make  ye  new 
Hearts,  and  fuch  like,  'tis  unreafonable  thence  to  infer.  That  that  great  Work 
is  not  performed  by  theAgency  of  God's  Spifit,  to  which  it  hfo  fofttively  cffcribeJy 

but 


326  Of   EFFEC7U AL    CALLING, 

but  by  our  own  Free-^Vill  Poiver.  To  reconcile  thefe  Things,  we  muft  confider, 
F/;y?,  That  God  in  the  nnu  Covenant  proniifeth,  the  Blefiing  of  a  new  and  foft 
Heart,  being  one  of  thofe  fpiritual  BkiTings  that  are  in  heavenlyThings  in  Chrift, 
wherewith  they  are  blefPed  of  the  Father,  accordirg  to  his  Choice  of  them  in  him 
before  the  Foundation  of  the  World.  Secondly,  As  God  Grdlnarily  effedls  this  in 
the  Ufe  of  Means  anTwerable  to  our  ratioval  Nc/iures,  and  as  the  Word,  the  Means 
of  our  Regeneration  and  Converfion,  contains  Commands,  Expoftulations,  and 
fuch  like,  faying,  '*  Make  ye  new  Hearts,  turn  ye,  turn  ye,  why  will  you  die  ?" 
So  by  this  (the  Spirit  co-working  with  theWord)  we  are  effeiiually  awakened  to 
confider  that  our  Hearts  are  corrupt,  hard  and  firong,  (landing  in  need  of  renew- 
ing ;  and  upon  Search,  we  experimentally  find  our  utter  Inability  to  do  this,  we 
are  further  led  to  fee  that  what  is  cotrnnanded  in  this  Cafe,  is  prcmifed  to  be  done  by 
the  Lord  in  the  new  Covenant  ;  and  that  for  this  God  will  be  enquired  of  us,  to 
do  it  for  us:  Accordingly,  God  pours  out  upon  us  a  Spirit  of  Supplication  j 
whence  we  are  led  to  pour  out  a  Prayer  before  him,  for  the  obtaining  the  BlefTing 
promifed,  turning  the  Precept  into  a  Petition,  faying  with  David,  "  Create  in 
ane  a  clean  Heart,  O  God  !  and  renew  a  right  Spirit  within  me."  And  with 
Ephraim,  *'  Turn  thou  me,  and  1  fhall  be  turned,  for  ihou  art  the  Lord  ;/;y 
God;  "  to  wit,  by  a  tiew  Covenant  Relation.  Which  Petition  God  hears  and 
anfwers,  fo  that  the  Work  is  done  ;  as  it  follows,  "  Surely  after  I  was  turned, 
(to  wity  by  the  Lord)  I  repented.  Thus  God  firft  works  in  us  both  to  will  and 
to  do  of  his  good  Pleafure,  and  that  too  in  the  Ufe  of  Means,  in  a  rational  Way  : 
Whereupon  we  are  led  to  work  out  our  Salvation  with  Fear  and  Trembling. 
With  all  Readinefs  of  Mind,   we  turn  unto  and  ferve  the  Lord. 

Now  from  this  Account  of  Things  it  may  be  feen,  that  there  are  no  Jarrings, 
but  a  moji  fweet  Harmony  between  God's  J^ency  upon  our  Souls  in  Regeneration^ 
and  our  free  ASiings  \x\Converfion  ;  ihe  former  being  the  Ground  of  the  latter.  His 
Commands  fhews  us  our  Duty,  but  infers  not  any  natural  Ability  in  us.  For 
Inftance,  God's  original  Command  hath  not  loft  it's  Authority,  wherein  A^Ien 
are  commanded  to  keep  the  whole  Law  perfe6tly  without  a  Flaw  ;  yet,  who 
thence  concludes,  that  it  is  in  the  Power  of  any  meer  Creature  fince  the  Fall, 
•/Ai/^  to  keep  it.  Tho' we  have  loft  our  Power  of  yielding  yW;  Obedience,  yet 
God  has  not  loft  his  Power  of  commanding.  Hence  alfo  we  fee,  that  there  is  no 
Inconfiftency  between  the  Doflrine  of  irrefifiible  Grace,  and  Men's  Duty  in  dili- 
gently attending  on  the  Means  of  Salvation  :  but  on  the  contrary,  a  moJi  fweet 
Harmony  ;  contrary  to  what  the  Free-willers  are  wont  to  alledge  againft  us.  And 
by  what  has  been  faid,  I  hope  it  plainly  Appears,  that  we  don't  reprefent  Men 
like  meer  Statues  or  Machines,  by  afcribing  their  Regeneration  wholly  unto  the 
Juperratural,  irrefifiible  Grace  of  God,  to  the  exclufion  of  a  lelf  determining 
.Free-will  Power  in  every  Man. 

'•••  Having  faid  thus  much  in  order  to  flop  the  Mouths  of  divers  wrangling  Ob- 
jeSiions  that  ftood  in  my  Way,  I  proceed  unanfwerably  to  fhew,  that  as  the 
Work  of  Regeneration  is  too  great  for  a  fallen  Creature  to  perform  ;  (o  the  holy 
Scripture  pofitively  deny  the  Creatures  Agency  therein,  and  afcribe  it  unto  a  di- 
vine fupernatural  Agency^  ,  That  there  is  fuch  a  Thing  as  the  newBirih  or  W^ork 

of 


Of  EFFECTUAL   CALLING.  327 

of  Reoreneration  needful  to  bs  paffed  upon  all  that  fhall  be  everlaftingly  faved,  is 
a  Point  which  our  dear  Lord,  in  a  mofl:  emphatic  Manner,  taught  Nicodemus^  -" 
Job.  3.  Now  that  this  neceflariiy  implies  a  State  of  Degeneracy,  in  which  all 
are  by  the  Fall,  antecedent  to  this  Work  of  Regeneration,  the  very  Nature  of 
the  Thing  doth  declare.  Anfwerable  to  all  Propriety  of  Language,  Regeneration 
^o\.h  fuppofe  a  State  of  Defeneration,  and  confequently  it  fignifies  a  Change,  yea, 
a  very  great  Change,  even  fuch  an  one  as  for  a  Man  to  be  born  again  :  It  im- 
plies not  a  bare  nominal,  but  a  thorough  Change  in  Reality,  even  upon  all  the  Pow — «. 
ers  and  Faculties  of  the  Soul ;  and  confequent  thereupon,  a  Change  in  the  Prac- 
tice and  Behaviour  of  Men  in  their  Lives  and  Converfations,  fo  as  that  they 
come  under  the  Denomination  of  being  wt'zc  Men,  and  new  Creatures^  old  Things 
are  done  away,  and  behold  all  Things  are  become  new,  2  Cor.  5.  17.  Here 
are  new  Hearts,  new  Thoughts,  new  AftetSlions,  new  Adions,  new  Motives, 
and  new  Principles,  new  Aims  and  new  Ends,  old  Habits  are  changed,  and  old 
and  very  flrong  Prejudices  are  removed  ;  io  that  howfoever  a  Man 
in  his  natural  Eftate,  may  not  be  one  of  thofe  that  tumbles  in  all 
Manner  of  Iniquity,  but  is  of  a  civilized  Converfation,  fuch  as  Paul  znd  Nico- 
(iemui  before  their  Regeneration  ;  the  Man,  like  them,  being  once  regenerated, 
doth  now  a6l  in  divine  Matters  and  Duties  from  quite  different  Principles  and 
Motives ;  that  whereas  before  (even  in  doing  Things  materially  good)  he  was 
jnoved  by  fomething,  ab  extra,  without,  as  a  Ship  that  hath  Motion  without 
Life,  now  he  a6ls  from  a  vital  Principle  of  Grace  within,  even  as  the  Motion 
of  a  Bird  is  from  a  vital  Principle  :  Before  Regeneration,  amidfl:  all  his  Alms- 
giving, Reading,  Hearing,  Praying,  and  civiliz'd  Converfation,  he  only  worked 
for  Life  from  a  felfifh  Principle,  in  a  vain-glorious  Manner,  znd  unto  felfjh  Ends  ; 
he  now  works  from  Life,  in  a  fincere  and  humble  Manner  aiming  at  God's 
Honour  and  Glory  ;  now  (not  before)  be  produceth  the  IVorks  of  Faith  and  the  ' 

Labour  of  Love,  even  fuch  a  Faith  as  purifieth  the  Heart,  Acfs  15.  9.   Gal.  5.  6 

without  which,  altho'  a  Man  fliould  give  all  his  Goods  unto  the  Poor,  and  his 
Body  to  be  burned,  it  would  be  no  better  than  a  founding  Brafs,  or  a  tinkling 
Cymbal,  yea,  as  nothing,  i  Cor.  13.  i.  Regeneration  changeth  a  natural  Man 
into  a  fpiritual  Man,  and  a  dead  Soul  into  a  living  one.:  It  is  a  turning  from 
Darknefs  to  Light,  and  from  Death  unto  Life,  from  the  Power  of  Satan  unto 
God,  Eph.  2.  I.  Chap.  5.  8.  jI^s  26.  18.  It  is  a  Tranllation  of  Men  out^-. 
of  Sitan's  Kingdom  into  the  Kingdom  of  God's  dear  Son,  Col.  r.  12.  It  is  • 
a  Transformation,  by  the  renewing  of  our  Minds  ;  a  purging  our  Confciences 
from  dead  Works,  to  fcrve  the  living  God,  Rom.  12.  2.  Hcb.  9.  14.  It  not 
only  makes  us,  of  Enemies,  to  become  Friends  to  vital  Piety,  but  alio  fubdues 
the  Enmity  of  the  carnal  Mind,  which  is  not  fubjedl:  to  the  Law  of  God,  neither 
indeed  can  be,  Rom.  8.  5.  Enemies  may  be  reconciled,  but  Enmity  never 
can,  it  is  as  bad  as  the  Devil,  it  being  a  rooted  Prejudice  againft  all  that  is 
really  and  fpiritually  good.  In  a  Word,  Regeneration,  or  the  New-Birth,  doth 
at  once  imply  a  fubduing  the  ftrongeft  Prejudices,  a  removing  the  moft  vicious  \ 
Habits,  and  a  dethroning  of  Satan's  Empire  in  the  Soul :  Witnefs  the  Cafe  of 
Manaffeby  Magdaltn,  PaulyXhc  Csrinthians.,   1  Cor.   6.  9,   lo,   II.   with  Multi- 

V  V  I  tudes 


328  Of  EF  FECTUA  L    CALLING. 

tudes  of  others.     It  is,  as  I  may  fay,  a  wafhing  of  theEIackamore  white,  a  chang- 
ing oi Swine  into  Saints  ;   'tis  a  dirpofTcffingof  the  ftrorg  Man  armed, and  fpoiling 
his  Goods,  and  taking  PolTeilion  of  the  Soul  by  one  ihonger  than  he.     Read  di.i- 
gently  the  JSJs  of  the  Apoflles,  and  you  fliall  fee  this  exemplified  in  Abundance  of 
Inftances  :   There  you  may  fee  the  Prince  of  Life  viaorioufly  riding  on  the  wliite 
Horfe  of  theGofpeljhaving  a  Bow  in  hisHand  &  aCrovvn  on  hisHead, going  on  con- 
quering &  to  conquer  :  Great  &  m.any  were  theBftttles  he  fought  againft,&  many 
and  great  the  V^i<5tories  he  obtained  over  the  Powers  of  Darknefs,  vaftly  numerous 
the  Spoils  which  he  took  and  triumphantly  carried  away  :  So  greatly  did  the  Gofpel 
fiounih  in  the  Regeneration  and  Converfion  of  many  Souls  unto  God,   which  it 
fr^und  far  enough  from  having  any  free  Will  to  that  which  was  good,  but  even 
ilrongly  prejudiced  thereunto.     Hence  faith  the  great  Apoftlc,  2  Cor.  10.  4,  5. 
"  The  Weapons  of  our  Warfare  are  mighty,  through  God,  to  the  pulling  down 
of  ftrong  Holds,  cafiing  down  imaginations,  (or  as  it  is  in  the  Margin)  Reafon- 
jngs^  carnal  Reafonings,  and   every  high  Thing  that  exalteth  itfelf  againfl  the 
Knowledge  of  God,  and  bringing  into  Captivity  every  Thought  to  the  Obedi- 
ence ofChrift."     It  is  then  an  implanting  a  vital  Principle  of  Grace  in  the 
Soul,  caufingaLove  unto  and  is  produdive  of  the  Pradice  of  Holinefs.     Re- 
generation makes  a  Man  to  caft  all  his  former  Idols  to  the  Bats  and  to  the  Moles 
of  the  Earth,  renouncing  all  former  Self-dependance  on  Works  of  Righteoufnefs 
which  he  had  done,  accounting  himfelf  as  an  unclean  Thing,  and  that  all  his 
Righteoufneffcs  are  as  filthy  Rags,  yea,  as  Drofs  and  Dung,   that  he  may  win 
Chrifl  and  be  found  in  him,  not  having  his  own  Righteoufnefs,  which   is  of 
the  Law,  but   that  which  is  by  Faith  of  the  Son  of  God,   the  Righteoufnefs 
which  is  of  God  by  Faith,  Ifa.  64.  6.  Phil.  3.     Thus  he  is  one  of  thofe  who 
worfhip  God  in  the  Spirit,    that  rejoice  in  Chrift  Jefus,  having  no  Confidence 
in  the  Flefh. 

From  all  which  it  evidently  appears,  that  Regeneration,  by  which  Men  are 
born  again  is  a  very  great  Work,  produclive  of  a  marvellous  Change  ;  a  Change 
that  is  not.,  that  cannot  be  efFedted  but  by  a  fupernatural  Agency.  All  fuch  as 
are  born  again,  are  born  of  the  Spirit,  begotten  of  God  according  to  his  own 
Will,  by  the  Word  of  Truth,  Job.  3.  6.  Jam.  i.  18.  Therefore  are  they 
faid  to  be  born  from  above,  and  called  the  Born  of  God,  Job.  i.  12,  13. 
*'  But  to  as  many  as  received  him,  to  them  gave  he  Power,  or  Priviledge,  to 
become  the  Sons  of  God,  even  to  as  many  as  believed  on  his  Name,  who  were 
born,  not  of  Blood,  nor  of  the  Will  of  the  Flefh,  nor  of  the  Will  of  Man,  but 
of  God."  What  Words  can  be  fuller  to  our  Purpofe,  where  the  true  efficient 
Caufe  of  Regeneration  is  ailigned  its  proper  Place  ?  It  is  iirft  denied  to  all 
human  Agency  and  Arbitrement,  and  then  pofitively  afcribed  unto  God,  com- 
pared with  I  Pet.  I.  23.  *<  Being  born  again,  not  of  corruptible  Seed,  but 
,  incorruptible,  by  the  Word  of  God,  which  liveth  and  abideth  for  ever."  To 
this  it  M'ere  eafy  to  produce  a  Cloud  of  Witnefies,  both  on  the  negative  and 
/)^/?//i/^  Part  of  the  Expreffions :  See  J^r.  10.  23.  "Who  can  bring  a  clean 
'^T'hing  out  of  an  unclean  ?  Not  one,"  Job  iji[..  3.  *'  The  Preparation  of  the 
H^art  m  Man  and  the  Anfwer  of  the  Tongue  is  from  the  Lord,"  Prov.   16.  i. 

t<  Man's 


Of    EFF  ECI'U  AL    CALLING.  329 

«'  Man's  Goings  are  of  the  Lord,  how   then  can   A'lan   underfland  his  own 
Way?"  Prov.  20.   24.     Hence,  (iiith  the  Lord,   "   I  was  found  of  them   that^ 
fought  me  not,  I  was  made  manifeft  unto  them  that  aficed  not  after  me,"  Rom. 
10.   20.     "  The  Son  of  Man  came  to  feek  and  to  fave  that  which  was  lo{}, '*«... 
Luk.    19.  20.      "  A  Man  can  receive  nothing  unlefs  it  be  given  him  from  Hea--« 
veji,  JoIk  3.  27.     "  No  A'jan  (faith  our  Saviour)  can   come  unto  me  exccpf 
my  Father  which  hath  fcnt  me  draw  him,"   Job.  b.  44.  compared  with  Ver-fe 
64,  65.  *'  But  there  are  fome  of  you   that  believe  not ;   for  Jefus  knew  from 
the  Beginning  who  tiiey  were  that  believed  not,   and   who  fhould   betray  him. 
And  he  faid,  therefore  fay  I  unto  you,  that  no  Man  can  come  unto  me  except 
it  were  given  him  of  my  Father."     Arid  again,  *'  Without  me  ye  can  do  no- 
thing,"  Job.    15.  5.     Accordingly  St>    Paul  confefleth,   2  Cor.   3.   5.   "   Not 
that  we  are  fufficient,  as  of  ourfelves,  to  think  any  Thing  of  ourfelves,  but  our 
Sufficiency  is  of  God."     See  alfo  the  Church's  Confeffion,   Ifa.  26.  I2.   "  Lord___ 
thou  wiit  ordain  Peace  for  us  ;   For  thou  alfo  haft  wrought  all  our  Works  in  us.-" 
Eph.   2.   8.   "   By  Grace  ye  are  faved,  thro'  Faith,  and  that  not  of  our  felves, 
it  is  the  Gift  of  God  :    Not  of  Works,  left  any  Man  fliould  boaft :    P'or  ye  are_ 
hii  Wojkmanfhip,  created  in  Chrift  Jefus  unto  good  Woiks,   which  God  bath 
before  ordained  that  we  fliou I'd  walk  in  them."      "  Every  good  Gift,  and  every 
pcrfedl  Gift  is  from  above,  and  cometh  down  from  the  Father  of  Lights,  with 
whom  there  is  no  Variablenefs,  neither  Shadow  of  turning.     Of  his  own  Will 
begat  he  us  by  the  Word  of  Truth,  that  we  fhoujd  be  a  Kind  of  firft  Fruits  of 
Itis  Creatures,"  Jam.   i.  17,  18.     Anew  Heart  and  a  new  Spirit  are  hiy  Gifts, 
by  Virtue  of  a  new  Covenant  Promife,  or  Promife'*of  the  Covenant  of  Grace, 
which  Promifes  are  not  conditional,  after  the  Manner  of  the  Covenant  of  IVorks^ 
1  zvill,  if  you  will :  No  ;   but  abfolute,  I  zvilly  and  you  fljall ,   I  will  be  your  God^ 
and  ye  P)all  be  tny  People.     Sec  Jer.    31.   31,   to  35.  Chap.    32.   38,    39,   40. 
E'zek.  -^6.  25,1029.  compared   vv'nh   Pleb.   8.  8,   to  the  End,   and   Chap  10. 
15,  to  19.     Places  worthy  of  the  Reader's  ferious  Perufal,  comprizing   them 
together,  where  he  will  find  the  Agency  of  God  in   thefe   Matters  abandantly 
aflerted,  and  all  as  the  Produdi:  of  eledling  Grace,  or  that  Covenant  R&lation 
which  he  ftands  in  unto  his  Ele£l  as  their  God,   and   the  Relation  they  do  ftand 
in  unto  him  as  his  People.     "  A  new  Heart  (fays  he)   alfo  will  I  give  you,  and 
a  new  Spirit  will  I  put  within  you,  and  I  will  take  away  the  flony  Heart  out  of  - 
your  Flefh,  and  I  will  give  you  an  Heart  of  Flefli,  and  I  will  put  my  Spirit  with- 
in you,  and  caufe  you  to  walk  in  my  Statutes,  and  ye  fliall  keep  my  Judgments, 
and  do  them."     Mark,  1  vj\\\  caufe  you  \o  60  thus  and  thus:   Where  obfcrve, 
that  the  Way  of  God,  in  his  working  upon  the  Sinner,   is  not  mecrly  by  moral 
Sivafion,  (which  leaves  the  Will  undetermined  and  pendulous')  but  'tis  by  an  cff'ec- 
tual  inclination  and  overpozuering  ;   fj  that  the  Work  is  done,   as  we  fay,   to  Pur-' 
pofe^  notwithftanding  all  the  Oppofition  that  is  made  thereunto,   cither  by.  the 
natural  Enmity  of  the  unregenerate  Miiid,  or  the  refifting  Efi'urts  of  the  Powers' 
of  Darknefs,  in  Conjundticn  therewith  :  This  is  what  I  mean  by  irre/i^iblcGrzce. 
It  is  fuch  Grace  as  fliines  into  the  He?,rt,  and  caf^s  it  into  a  new  Mold  :    It  in- 
lightens  the  Underflanding,  fandifies  the  AfTcclionSjand  renews  the  Willjmakfng 

V  V  2  it 


330  Of   EFFEC1U JL    CALLING. 

it  pliant  to  the  Will  of  God  ;  and  that  too  in  fuch  a  Manner  as  eftablifheth  a 
/>v^(3'(?^j  of  t7^;«|- in  the  Soul,  as  this  very  Text  doth  bear  Witnefs.     Where 
obferve,   (i.)  God's  powerful  znd  e^et^ual  Jgency  u^on  the  Souls  of  his   People 
aflerted.      (2.)    His  People's  Adtings  confluent  upon,  and  as  the  proper  EffeSis  of 
the  fame.     The  Converts  are  faid  to  walk  in  God's  Statutes,   and   to  keep  his 
Judgments  to  do  them  :  Which  at  once  points  out  both  their  pious  Asiings,  and 
the  Freedom  of  the  fame  to  vjalk  and  to  do,  naturally  implies  bgth  a  Principle  of 
Life  and  Freedom  of  adding  in  the  Soul  ;  Hence  they  are  faid  to  be  drawn  by  the 
Cords  of  Love.     He  draws  them  ;  there  is  his  Agency  :    He  draws  them  with 
Cordi  ;  there  is  his  poiuerful  Efficiency  :  Thefe  Cords  are  Cords  of  Love,  which 
points  out  the  Sweeinefs  that  attends  the  powerful  Influence  upon  the  Soul,  which 
is  thereby  (as  St.  Paul's  Phrafe  is)  conjlrained  no  longer  to  live  unto  itfelf,  but 
unto  him  who  died  for  it   and   rofe  again,  2  Cor,  5.    14,   15.     «'   Draw  me, 
(faith  the  Spoufe  to  Chrifl)  we  will  run  after  thee,"  Song.   i.  4.     Thus,  altho' 
the  Soul  be  drawn,  yet  doth  it  run,  yea,  therefore  doth  it  run,    becaufe  it  is 
drawn.     Thus  doth  the  Father  draw  his  People,  that  they  may  come  untoChrift  ; 
thus  powerfully  and  thus  Jweetly  ;  all  which   takes  its  Rife  in  ele£ling  Love.     Jer, 
31.   3.  "  The  Lord  bath  appeared  of  old   unto  me,  faying,  I  have  loved  thee 
with  an  everlafting  Love,  therefore  with  Loving-kindnefs  have  I  drawn  thee.'* 
See  alfo  the  Father  faying  to  the  Son,  Pfal.   no.   3.   "Thy  People  (hall  be 
willing  in  the  Day  of  thy  Power."     Where  obferve,   (i.)  That  Chrift's  People, 
that  is,  his  redeemed  People,  do  of  an  unwilling,  become  a  willing  People,  and 
confequently  do  a6t  with  the  greaiefl  Freedom  in  their  Adherence  to  Chrift.     Ob- 
ferve {7.')  That  this  Willingnefs  is  produced  by  a  Day  of  God's  Power  upon 
their  Souls,  and  therefore  theiryr^^  Agency  is  fo  far  from  \)t\x\o^dejiroyed,  as  that 
it  \s  e/iablijhedhy  God's  efFedual  Operations  in  making  them  willing.     When 
St.  Paul  would  exprefs  the  powerful  and  efFedtual  Operations  of  God's  holy 
Spirit  upon  the  Soul  in  the  Day  of  his  Power,  he  alludes  to   the  Beginning  of 
God's  Creation,  when  he  caufed  the  Light  to  fhine  out  of  Darknefs,  Gen.  i. 
I,  2,   3.     "  For  God,  faith  he,   who  commanded   the  Light  to  fhine  out  of 
Darknefs,  hath  fhined  in  our  Hearts,  to  give  the  Light  of  the  Knowledge  of  the 
Glory  of  God  in  the  Face,  or  Perfon,  of  Jefus  Chrift,"  2  Cor.  4.  6.     Again, 
our  Lo'rd  fets  forth  ihe  free,  powerful  znd  (^J7W  Influences  of  the  Spirit  in  the 
Work  of  Regeneration  by  the  Wind,  in  its  powerful  and  wonderful  Operations, 
Joh.  3.  6.    *'  The  Wind  bloweth  where  it  lifteth,  thou  heareft  the  Sound  there- 
of,  but  knoweft  not  whence  It  cometh,  nor  whither  it  goeth  j  fo  is  every  one 
that  is  born  of  the  Spirit."     They  are  made  effe£lually  iofeel  its  powerful  InRu- 
ence  upon  their  Souls,  altho'  they  are  not  able  perfe6ily  to  trace  all  its  facred. 
windings  and  turnings.     The  Soul  finds  itfelf  transformed  thereby,  and  caft  into 
a  new  Mould  :  It  then  believes  and  wonders.     Thus  God  doth  fulfil  all  the  good 
Pleafure  of  his  Goodnefs,  and  the  Work  of  Faith  with  Power,  upon  the  Souls 
of  his  People,  that  the  Name  of  our  Lord  Jefus  Chrift  may  be  glorified  in  them, 
and  they  in  him,  according  to  the  Grace  of  our  God,  and  our  Lord  Jefus  Chrift, 
iThef.  I.   ir,    12.     This  runs  through  the  u-^^?/.?  Work  of  Regeneration  and 
Sandlificationj  from  the  Beginning  unto^the  End  thereof,  as  I  ihall  fhew  in  the 

following 


Of  EFFECru  AL   CALLING.  331 

following  Particulars:  (i.)  The  Heart-purifying  Grace  of  Faith  is  not  from 
our  felves,  it  is  not  a  Flower  that  grows  in  Nature's  Garden,  but  is  the  Gift  of 
God.  yl£1s  15.  9.  Eph.  2.  8.  "  To  you  it  is  given  to  believe,"  Phil.  1.29. 
(2.)  The  Grace  of  true  Repentance  and  the  Spirit  of  Prayer  is  the  Gift  of  God. 
If  we  with  an  Eye  of  Faith  and  godly  Sorrow  look  unto  him  whom  we  have 
pierced,  it  is  becaufe  God  hath,  anfwerable  to  a  New-Covenant  Promife,  poured 
out  upon  us  a  Spirit  of  Grace  and  Supplication,  Zech.  12.  10.  compared  with 
j^ifs  II.  18.  "Then  hath  God  a!  fo  granted  to  the  Gentiles  Repentance  unto 
Life."  "  Chrift  being  exalted  by  his  Father's  right  Hand,  as  a  Prince  and  a 
Saviour,  for  to  give  Repentance  unto  his  fpiritual  Ifraely  his  Redeemed,  and 
RemifTion  of  Sins,"  //<f?j  5.  31.  (3.)  True  Love  unto  Gcd  is  his  Gift,  the 
Produdl  of  the  Spirit's  Operations  :  The  Love  of  God  being  fhed  abroad  in  our 
Hearts  by  the  Holy  Ghoft,  which  he  hath  given  us.  Rom.  5.  5.  (4.]  A  Free- 
dom and  Power  both  to  will  and  to  do,  that  we  may  work  out  our  Salvation 
with  Fear  and  Trembling,  is  the  free  Gift  of  God's  Grace  and  good  Pleafure 
to  us,  and  what  he  powerfully  worketh  in  us.  Phil.  2.  12,  13.  He  it  is  who 
opens  our  Eyes,  and  favingly  inlightens  them  in  the  Myfterie»  of  his  Kin^r- 
dom  :  "  To  you  it  is  given  to  know  the  Myfteries  of  the  Kingdom  of  Heaven, 
while  to  others  it  is  not  given,"  A4at.  13.  11.  and  that  too,  becaufe  it  fcemeth 
good  in  his  Sight,  Mat.  11.  25,  26.  It  is  he  who  unflopsour  deaf  Ears,  which 
are  naturally  Ike  the  deaf  Adder,  that  hearkens  not  to  the  Voice  of  the  Char- 
mer, tho'  charming  never  fo  wifely  ;  and  who  opens  our  Hearts  to  receive  both 
the  Gofpel  of  Grace,  and  the  Grace  of  the  Gofpel,  as  he  did  the  Heart  of  Zr^/,/ 
of  old,  A^s  16.  14.  It  was  the  Lord  who  opened  her  Heart  by  a  funernat'ural 
and  efFecSlual  Agency  thereupon,  and  not  Lydia  herfelf  by  a  felf-determi'nins  free- 
will Power,  independant  of  fuch  Operations.  And  the  fame  Rule  flnnJs  ^ovA 
in  the  Regeneration  of  all  other  Perfons,  fmce  God  alone  hath  the  Key  of  the 
Heart,  as  well  as  of  Heaven  and  Hell,  that  openeth  and  no  Man  fiiutteth  and 
that  (hutteth  and  no  l\4an  openeth.  In  a  Word,  whether  we  have  the  Graces 
oF  Faith,  Repentance,  Love,  Joy,  or  any  other  Grace,  they  are  all  the  Ciifts  c  f 
God  unto  us,  implanting  them  in  our  Souls,  they  are  the  Fruits,  not  of  our  ovva 
Produce,  but  of  the  holy  Spirit  of  Grace,  that  quickens  us  when  dead,  and  wafh- 
eth  us,  being  filthy,  by  the  Wafhing  of  Regeneration,  Gal.  5,  22.  Tit.  3.  3,  4, 
If  we  are  regenerated  and  created  in  Chrift  Jefus  unto  good  Works,  it  is  becaufe 
we  are  his  Workmanfhip,  not  our  own,  Eph.  2.  8,  9,  10.  *'  But  we  all  n-th 
open  Face,  behold  as  in  a  Glafs  the  Glory  of  the  Lord,  and  are  chan'^ed  into  the 
fame  Image,  from  Glory  to  Glory,  even  as  by  the  Spirit  of  the  Lord^  or  by  the 
Lord  the  Spirit,"  2  Cor.  3.  18.  And  this  is  done  by  the  exceeding  Greatnefs 
of  God's  Power  to  us-ward,  who  believe,  according  to  the  working  olhis  mic^hty 
Power,  which  he  wrought  in  Chrift  when  he  raifed  him  from  the  dead,  Eph.  j. 
19,  20.  This  is  what  the  Regenerate  did  in  all  Ages  bear  their  Witrefs  to,  as 
what  they  have  powerfully  felt  and  experienced  :  This  ever  was,  and  ftill  is'the 
Language  of  them  all,  *'  Lord,  thou  haft  wrought  all  our  Works  in  u^  "  I/a. 
26.   12.  '       V   ' 

Henco 


532  Of  RFF  ECtUAL   C  Al.-LI-'N  G. 

Hence  for  \%zx\  to  talk  o^  tl  fufficient  Gracfe  in  every  Man  to  convert  himfelf 
unto  God,  and  of  a  rncer  moral  Swnfion-  being  fufficient  to  move  him  hereunto, 
exclufive  of  the  energetical  Operations  of  God's  holy  Spirit,  is  to  argue  unfcrip- 
turally,  and  as  Perfuns  unexperienced  in  a  Work  of  Cirace  and  Regeneration  up- 
on their  Souis,  while  they  angue  againft  th^  irrefiftible  Nature  of  the  Grace  of 
Qod  in  Regeneration,  they-dd  in  Effed  fay,  that  the  firong  Man  armed  .is -ao, 
Over-match  for  him  that  is  fir'onger  than  he,  which  is  abfurd  :  And  as  for  their 
7n9ral  Swafion,  it  is,  at  beft,  but  like  a  Man's  holding  forth  an  Apple  to  a  Cliild, 
b/  which  it  is  on\y  allur^d^  but  not  enabled  to  come  unto  him.  *'  If  (faith  Rev. 
••'•  li'attjon)  Qo'l  in  Converfion  fiiould  (j;?// morally  perfuad.e,  that  is,  fct  Good 
*,'j  :and  Evil  before  Men,  then  God  doth  not  put  forth  fo  much  Power  in  faviug 
'.«  Men  as  the  Devil  doth  ii)  deftroying  them  :  For  Satan  doth  not  onjy  propound' 
*•  tempting  Obje^s  to  A'l en,  but  doth  conciir  v.'ith  his  Temptations,  therefore 
"^  he  is  faid  to  «/'or/f  in  the  Children  of  Difobedience,  Epb.  2.2.  And  fiiall  not 
"  God's  Power  in  converting  be  greater  than  Satan's  Power  in  feducingr" 
Surely  God's  Grace  in  Regeneration  is  mighty  pciv erf ul  znd  effcSiual :  He  doth- 
jLOt  only  bid  th<e  fhong  Man  armed  to  quit  his  Pdfleflidn  of  the  unregenerate, 
Soul,  but  he  exerts  his  mighty  Power,  to  the  afliual  difpoffeffing  of  him,  and 
fpoiling  his  Goods.  Hence  faith  (he  Apoftle,  (fpeaking  of  the  Minifiry  of  the 
Word)  "  The  Weapons  of  our  Warfare  are  mighty  through  God,  (mark)  they 
are  mighty,  and  mighty  through  God^  that  is  to  fay,  through  God's  mighty  and 
povv'erful  Grace  attending  the  Miniltry,  to  the  pulling  down  of  ftrong  Holds, 
cafting  down  Imaginations,  and  e^ery  Thing  that  exalteth  itfelf  againft  the  Know- 
ledge of  God,  and  bringing  into  Captivity  every  Thought  to  the  Obedience  of 
Chrift,''  2  Crjr.  10.  4,  5.  So  that  without  God's  £«^r^^//V<7/ Operations  accom- 
panying the  VVord  preaclied,  it  proves  ineffeSiual^  altho'  preached  by  a  learned- 
Paul^  and  an  eloquent  /Ipollos^  both  well-fkilied  in  the  Art  of  Perfwafion  :  In  vain 
doth  the  one  plant,  and  the  other  water  the  Plants,  except  God  gives  the  Increafe, 
I  Cor.  3.  5,  6,  7.  Chrift's  People  are  made  a  willing  People  by  the  Day  of  his 
Power  upon  their  Souls  :  When  that  Day  and  Hour  comes,  tho'  they  be  dead  in 
Sin,  are  made  to  hear  his  Voice,  and  live.  Job.  5.  25.  And  as  he  doth  this  or- 
dinarily by  the  Word  of  the  Gofpel  preached,  fo  for  the  Preacher  in  his  Name 
to  cry  out,  and  ct)mmandingiy  fay,  "  Awake  thou  that  fleepefi,  and  arife  from 
the  dead,  and  Chrift  fliall  give  thee  Light,"  doth  neither  infer  a  natural  felf- 
determining  Power  to  raife  themfelves,  nor  upon  our  affirming  their  Non-ability 
to  do  this,  doth  it  follow,  that  God  mocks  them  by  commanding  them  to  awake 
and  rife,  any  more  than  it  may  be  faid,  that  Chrift's  commanding  the  Man  with 
the  withered  Arm  to  ftretch  it  forthp  fuppofed  an  innate  Power  in  him  to  do  it, 
or  elfe  that  he  mocked  him  by  commanding  him  to  do  what  was  not  in  his, 
P'ovver  to  perform  :  Whereas  the  Truth  is,  there  went  a  divine  Power  with  that 
Word  of  Chrift.  Even  {o  in  the  Regeneration  of  a  Sinner,  a  divine  Energy  goes 
with  the  divine  Command.  I'hus  far  doth  the  Cafes  run  parallel,  altho'  they 
may  not  anfwer  in  every  Point  :  And  therefore  'tis  to  no  Purpofe  to  objeff, 
that  the  Cafe  of  the  crippled  Man  referred  unto  is  impertinent  to  my  Purpofe, 
becaufe  that  was  a  miraculous  Operation.     All  the  Parables  of  our  Lord  don't 

run 


Of  EFF ECru AL    CALLING,  ^33 

run  upon  Ail-tour,  yet  are  they  pertinent  to  the  Purpofe  fcr  the  which  he  fpake 
them. 

In  Ihort,   from  whnt  has  been  (aid,  it  is  very  apparent,  that  we  are  maJe  Par- 
takers of  the  Redemption  purchafed  by  Chrift,  by  the  effectual  Application  there- 
of unto  us,  by   God's  holy  Spirit  ineffectual  Calling,  in   Oppofition  to  a  felf- 
determining,  free-will  Power  in  Man  pleaded  for  by  the  Jrmi?7ia-:s,   which  they 
fet  up  in  the  Room   thereof:  By  which  they  do  as  much  as  in  them  lietb,  ex- 
clude the  Holy  Ghoft's  acting  hit  Part  m  ihe  Recovery  and  Salvation  of  Sinners, 
notwithftanding  all  that  the  holy  Scrip;  i/e  faith  of  his  Operations  unto  that  End, 
as  we  have  plentifully  fecn,  and  may  further  obferve  from  2  Tbff.  2.  i^-   "  Gcd 
hath  from  the  Beginning  chofen  you  to  S/ilvation,   through   Sanc^tification  cf  the 
Spirit  and  Belief  of  the  Truth,  whereunto  he  called  you   by   cur  Gofpel,   to  the 
obtaining  of  the  Glory  of  our  Lord  Jefus  Chrifl."     Thus  doth   the   Arminia-rt 
Dodtrine  tend  to  God's  Difiionour,  by  feeking  to  overfet  God's  A'lethcd  of  (.n'lr.g 
Sinners,   afcribing  that  to  the  Creature  which  is  di:e  unto  its  Creator,  both   in  re- 
fpe£t  of  Agency  and  Honour^  for  the'e  two  do  ever  go  together.     It  teacheth  all 
converted  ?q.x{ox\%  proudly  and  boofimgly  to  {^y^  I  made  myfelf  to  differ,  it  is  not 
by  the  diftinguiihing  effectual  Operations  of  Grace,    but  by  a  felf-differercing 
and  felf-determining  Power  of  my  own  free  Will  that  I  am  what  I  am  ;   contrary 
to  the  humble  Confeflion  of  St.  Paul^  who  faid,  ^y  the  Gr^ce  of  God  I  am  what 
1  am  ;   which  indeed  contains  a  true  Anfwer  to  his  own  emphatic  Quellion, which 
he  put  to  thofe  that  were  puffed  up  amongft  the  Corinthians^  faving,  Who  maketii 
thee  to  differ  ?    or  as  it  is  in   the  Margin  from   the  Greek,    Who  diftinguifhetii 
thee  I      What  haft  thou  which  thou  didft  not  receive  ?   i  Cor.  3.  7.     To  evac'e 
the  Force  of  which  Text,    the  Arminiam  do  alledge,  that  it  hath  a  peculiar  Re- 
ference unto  miniver ia/  2nd  extraordinary  G'lks,  and   therefore  impertinently  ^xc- 
duced  againft  them.     To  which  I  replv,   that  fuppofing  fuch  a    Reference,  vet 
doth  our  Argument  ftand  good  agjinft  them  :  For  if  it  is  God  that  makes  Mea 
todifrer,  with  Refpe6t  unto  7/2/«///^r/a/ or  w/r^a/Zawj  Gifts,    which  are   the  hjfer^ 
how*  much  more  muft  this  be  true,  with   Refpedt  unto  the  Gifts  of  fan£titvin^ 
faving  Grace,  which  are  ihe  greater  ?      The  firft  Sort  of  Gifts  maybe,  where  true 
fandtifyingfaving  Grace  is  entirely  abfent,  as  St.  Paul  witneffeth,  i  Ccr.  13.  and 
fo  the  Poffeffor  of  them  may  perifh  notwithftanding  i   whereas   all  fuch  as  have 
the  latter  are  in  a  State  of  Salvation,  which  confequently  are  Gifts  of  7i  fnpericur 
Value  to  the  former.     So  then  it  is  not  our  Argument, but  the  Anninian  ObjecTtirii 
that  is  impertinent,  which,  while  it  allows  that  'tis  God  that  makes  Men  to  dif- 
fer, with  Refpe6t  unto  the  lejfcr^  doth  deny  fuch  a  Difcrimination  with  Refpedl 
to  K\\e  greater^  afcribing  that  unto  the  Creature's  fclf-differencing  free-will  Power 
and  Determinations,   which  naturally  makes   them  Boafters,  e^N'en  before  God, 
contrary  to  the  Tenor  of  the  Gofpel,  which  faith,   "By  Grace  ye  are   faved, 
through  Faith,  and  that  not  of  your  felves,  it  is  the  Gift  of  GoJ  :   >^ot  of  Works, 
leaft  any  Man  fhould  bcaft.     And  again.  Where  is  boaftins  then  ?   It  is  excluded. 
B/  what  Law  ?     Of  Works  ?     Nay,  but  by  the  Law  of^Faith,"    Rom.  3.   27. 
Eph.  2.  8.     And  again,    i  Cor.  i.  30.    "  Of  him,    that  is  to  fay,  of  Gcd,   are 
ye  in  Chrift  Jefus,  who  is  of  God  mad©  unto  us  Wifdom,  and  Righteoufhers, 

and 


334  Of   EFFECrUAL   CALLING. 

snd  San£lIfication,  and  Redemption  :  That  according  as  it  is  written,  let  him 
tlut  gloricth,  or  boaftcth,   glory,  or  boaft  in  the  Lord."     There  is  then  a  two- 
fold  Boafting  which  the  Scripture  maketh  mention  of ;  /r/?,  a  Self-hoajiing yV/h'ich 
the  Gofpel  excludes  ;  and  fecondly^  a  hoajiing  in  the  Lord^  who  makes  us  to  differ, 
which  the  Gofpel  lays  a  P'oundation  for,  and  commends :  Thus  this  latter  is  lavj- 
ful^  tending  to  God's  Honour,  whereas  the  former  is  unlawful^   becaufe  tending 
to  the  contrary.     So  then  when  we  difclaim  againft  the  Armin'wn  Dodlrine  as 
unfound,  becaufe  it  makes  Men  Boafters,  it  is  but  a  mean  Subterfuge  they  have 
to  fly  unto,  in  order  to  fnelter  themfelves  from  the  Force  of  our  Argument,  to 
reply  upon  us,  that  the  Scripture  allows  of  Men's  boafting,   as  in  the  Inftance 
of  Paul  and  David  :  I  fay,   this  is  but  a  mean  Subterfuge  for  them   to  have  Re- 
courfe  unto  in  this  Cafe,  fince,  as  I  have  fhewn,  the  Scripture  fpeaks  of  a  tivo- 
fold  Boafting,  the  one  lawful,  the  other  not.     It  is  this  latter  that  we  charge  on 
their  Do61rine,  which  Charge  \%juji,  and  remains  unremoved^  as  is  apparent  both 
from  Scripture  and  found  Rcafoning  therefrom.     Whatever  Gloryings  St.   Paul 
made,  either  in  the  Vindication  of  himfelf,  when  mifreprefented  and  ftigmatized 
by  the  falfe  Apoftles,  or  in  Regard  of  his  fpiritual  State  and  Condition,   evident 
it  is,  both  from   his  conftant  Do6trine  and  humble  ConfefTions,  after  his  Con- 
verfion,  and  Call  to  the  Apoftlefhip,  none  of  his  Boaftings  were  of  the  Arminian 
li/^ztt/*,  or  of  that  unlawful  Kind  which  attends  their  Scheme  of  Dodtrine,  and 
which  the  Gofpel  excludes.     I  conclude  then,  that  the  Arminian  Dodtrine  which 
fets  up  their  felf-determining  free-wiil  Power,  in  Oppofition  to  the  difcriminating 
irrefiitible  Grace  of  God,  to  the  Excliifion  of  the  determining  and  efficacious 
Operations  of  the  holy  Spirit  in  Regeneration  and  Converfion,  and   that   makes 
Men  Boafters,  even  before  God,  teaching  them  to  facrifice  to   their  own  Net, 
and  to  burn  Incenfe  unto  their  own  Drag,  is  not,  cannot  be  of  God,    being  con- 
trary to  the  cleareft  Dictates  both  of  Scripture  zr\6  found  Reafon,  whilft  our  Doc- 
trine is  ratified  and  confirmed  by  both.     It  is  ftrange,  that  Men  are  not  willing  to 
allow  the  all-wife  God  a  Power  and  Ability  to  govern  his  Creatures  in  the  Mat- 
ters of  Regeneration  and  Salvation,  in  a  Way  confiftent  with  their  rational  Na- 
tures and  free  Agency,  without  leaving  the  Government  of  themfelves  in  their 
own  Hands,  independant  of  his  efficacious  and  determining  Grace,  and  as  tho'  they 
accounted  it  fafier  and  better  to  be  at  their  ozvn  Difpofal  than   at   God's.     How 
•vainly  do  fome  of  them  talk  of  a  ftfficient  Grace  in  every  Man  to  convert  and. 
turn  himfelf  unto  God,  and  to  perlevere  in  Holinefs  unto  the  End  of  their  Lives 
if  they  will,  independant  of  God's  determining  Will,   fince  the  Scripture  pofi- 
tively' tells  us,  that  Chrift's  People  becomes  a  willing  People  in  the  Day  of  his 
Power,  and  that  they  walk  in  God's  Statutes  and  Judgments  to  do  them  is,  be- 
caufe he  puts  his  Spirit  within  them,  caufmg  them  thereby  thus  to  walk  and  to 
i\o,  and  that  they  are  kept   by  God's  Power,   through  Faith,  unto  Salvation  ? 
Surely  if  every  Man  hath  a  Stock  ol  fuffici,nt  Giace  already,  all  fuch  further  Sup- 
plies are  needlejs.     But  away  with  fuch  ffficient  C(  mmon  Grace,  that  is  infuffici-. 
ent  to  change  the  Heart,  and  to  make  oi  an  unwilling  a  willing  People,  by  its 
Power.      John  Smith,  the  Arminian,   in  his  Difcourfe  ubout  Perjeverance  avers, 
^'  That  the  Succefs  of  divine  Grace  doth  very  much  depend  upon  different  Dif- 

pofitions 


Of  EFFECTUAL    CALLING.  335 

pofitions  and  Improvements  :"  But  if  this,  with  his  Allegations  on  the  Behalf  of 
meer  moral  Swafion  in  the  Matters  of  Regeneration  and  Converfion  were  true, 
we  might  in  all  good  Reafon  have  expe<Sled  that  the  Men  of  Parts  and  Learnings 
and  o(  2i  fober  avili%€d  Converfation,  would  have  been  the  moft  numerous  Con- 
verts, whereas  Scripture  and  daily  Obfervation  {hew  the  contrary. 

In  the  primitive  Times,  who  were  they,  generally  fpeaking,  that  oppofed  Chrifl 
and  his  Apoftles,  but  the  learned  Rabbies  amongft  the  Jews^  and  the  learned  Phi-  . 
lofophcrs  amongft  the  Gentiles^  the  former  were  the  Oppofers  of  Chrift,  and  both 
of  them  Oppofers  of  the  Apoftles  Miniflry.  To  the  firft,  Salvation  by  the  Crofs 
of  Chrift,  by  which  was  meant  his  fuffering  and  dying  in  the  Room  and  Stead  of 
Sinners  as  their  Surety  and  Saviour,  wzsTi Jlurnblirig  Block  -,  and  to  the  latter,  Z'lz. 
the  philofophizing  Greeks^  it  was  FooUJhnefs  j  which  caufed  the  Apoftle  to  fay 
tinto  his  Converts  at  Corinth^  '«  You  fee  your  Calling,  Brethren,  how  that  net 
many  wife  Men  after  the  Flefh,  not  m^ny  noble,  not  m«ny  mighty  are  called  : 
But  God  hath  chofen  the  foolifh  Things  of  the  World  to  confound  the  wife,  and 
God  hath  chofen  the  weak  Things  of  this  World  to  confound  the  Things  that  are 
mighty,  and  bafe  Things  of  the  World,  and  Things  which  are  defpifed,  hath  God 
chofen,  yea,  and  Things  which  are  not,  to  bring  to  nought  Tilings  that  are  ; 
(mark)  that  no  Flefh  fliould  glory  in  his  Prefence,  to  wit,  as  tho'  they  had  made 
themfelves  to  differ."  Thus  we  fee,  that  as  Ele<Stion  and  EfFe<Slual  Calling  are 
commenfurate,  fo  both  are  founded  in  Grace,  even  the  fovereign  tiiitinguifliing 
Grace  of  God,  that  him  that  glorieth,  fliould  glory  in  the  Lord.  And  indeed, 
what  but  the  powerful  Influences  of  the  holy  Spirit  of  Grace  could  have  turned 
fuch  fihhi)  Swine,  as  fome  of  the  Corinthians hzd  been,  into  Saints  ?  Surely  i'lich 
great  EfFedls  could  not  have  been  eitedled  meerly  by  the  perfvvading  Eloquence 
either  of  PW,  or  of  ^/)i5//^j ;  and  fuch  was  their  Character  and  Pradices,  that 
there  is  no  Room  to  fay,  that  the  Succefs  of  divine  Grace  depended  on  their  pre- 
ruious good  Di [pofitions.  The  true  Account  of  the  whole,  both  what  they  were 
before  Converfion,  and  by  whofe  Agency  the  fame  was  effe6ted,  may  be  {cen 
I  Cor.  6.9,  10,  II.  "  Know  ye  not,  that  the  Unrighteous  fhall  not  inherit  tJ)e 
Kingdom  of  God  ?  Be  not  deceived  :  Neither  Fornicators,  nor  Idolators,  nor 
Adulterers,  nor  Effeminate,  nor  Abufcrs  of  themfelves  with  Mankind,  nor 
Thieves,  nor  Covetous,  nor  Drunkards,  nor  Revilers,  nor  Extortioners,  fliall 
inherit  the  Kingdom  of  God.  (Now  mark)  And  fuch  were  fome  of  you  ;  but 
ye  are  wafhed,  but  ye  are  fandified,  but  ye  are  juftified  in  the  Name  of  the  Lord 
Jefus,  and  by  the  Spirit  of  our  God." 

But  to  look  back  a  little,  who  were  tbey,  generally  fpeaking,  who  received  the 
Gofpel  preached  by  Chrift  himfelf^  in  the  Love  and  Power  of  it  ?  Why,  not  the 
learned  Rabbies,  the  ready  Scribes,  the  Priefts  learned  in  the  Law,  nor  the  tow'rijig 
Pharifees,  but  poor  Fifherraen,  with  fome  other  neglected  Underlings,  (as  tte 
Rev.  Mr.  ^a//o«'s  Phrafe  is)  yea.  Publicans  znA  Harlots.  "Verily,  I  fay  unto 
you,  (Ciith  our  Lord  to  the  chief  Priefts  and  Elders)  that  the  Publicans  and  Har- 
lots go  into  the  Kingdom  of  Heaven  before  you,"  Mat.  :2i.   31. 

Moreover,  as  to  thofe  few  amongft  the  great  and  learned  Jews  that  embraced 
Chrift  aiid  his  Golpel:,  bow  ignorant  and  (hallow  did  they  appear  to  be  as  to  a 

Xjc  Work 


335      Of   EFFECTUAL    CALLING, 

Work  of  Regeneration  before  their  Reseneration  ?  Witnefs  the  great  and  learned 
Rabbi  Nicodimus,  who  when  our  Lord  fet  before  him  the  Neceffity  of  the  New- 
Birrh,  in  order  to  Salvation,  how  fhallow  were  his  Conceptions  about  that  grand 
AfFair,  crying  out,  How  can  thefe  Things  be  ?  Whence  cur  Lord  anfwers. 
Art  thou  a  Mafter  in  Ifrael,  and  knoweft  not  thefe  Things  ?  Yes,  really  this 
was  the  Cafe,  anfwerable  to  St.  Paulas  Declarations,  That  the  natural  Man,  or 
the  Man  that  is  in  his  natural  and  unregenerate  State,  notwithftanding  all  his  na- 
tural and  acquired  Parts,  whether  they  be  Wit,  Learning,  Eloquence,  or  civil 
Behaviour,  he  doth  not  receive  the  Things  of  the  Spirit  of  God,  for  they  are 
Fooliftinefs  unto  him,  or  in  his  Apprehenfion  of  them  ;  neither  can  he  know 
them,  becaufe  they  are  fpiritually  difcerned  :  Which  caufed  the  Apoftle  to  cry 
cut.  Where  is  the  Wife  ?  Where  is  the  Scribe  ?  Where  is  the  Difputer  of  this 
World,  the  Reafoner  F  Hath  not  God  made  foolifh  the  Wjfdom  of  this  World  ? 
And  therefore  'tis  no  "v'^onder  that  the  natural  Men,  the  Difputers  of  thisWorld, 
the  Reafoners  of  our  Day,  account  the  Preaching  of  the  Crofs  FooUft.nefs. 

How  ignorant  alfo  of  Chrift,  and  Salvation  by  his  Crofs,  and  of  a  Work  of  re- 
generating (jrace  upon  the  Soul,  was  P^a/ himfelf,  tho'  brought  up  at  the  Feet 
oi  Gamaliel,  until  God,  who  feperated  him  from  his  Mother's  Womb,  had  called 
him  by  his  efficacious  Grace  ?  Surely  none  dare  to  fay,  that  the  wonderful 
Change  which  pafTed  en  him  was  the  Produdt  of  any  meer  moral  Swafions,  or 
good  previous  Difpofitions  and  free-will  Abilities  :  What  but  the  Power  of  cnmi- 
potent  and  efficacious  Grace  could  have  changed,  as  I  may  fay,  fuch  a  fierce  de- 
vouring Lion,  into  fuch  a  meek  Lamb  as  he  became.  Ifyou'l  afk  him,  Paul, 
who  made  thee  to  differ  ?  His  ready  and  humble  Anfwer  will  be,  It  is  by  the 
Grace  of  God  that  I  am  what  I  am. 

I  might  alfo  mention  the  converted  Thief  upon  the  Crofs,  and  Mary  Afagda- 
len,  out  of  whom  Chrift  caft  feven  Devils,  and  of  a  vile  Sinner  made  her  to  be- 
come a  holy  fandfified  Believer  ;  alfo  thofe  of  our  Lord's  Betrayers  and  Murder- 
ers, who  were  caft  into  a  new  Mould  under  the  Miniftry  of  Peter,  crying  out 
unto  him  and  unto  the  reft  of  the  Apoftles,  Men  and  Brethren,  what  fhall  we 
do  ?  Surely  thefe  great  EfFedls  could  not  be  produced,  either  by  a  free-will  Im- 
provement of  previous  good  Difpofitions,  of  which  fuch  Wretches  could  not  ftand 
poflefs'd,  nor  by  the  bare  perfwafive  Oratory  of  Peter's  Difcourfe  ;  for  then  the 
reft  of  thefe  wicked  Murderers  had  been  alfo  converted  under  the  hearing  of  St. 
Stephen's,  in  which  appears  no  lefs  Degrees  of  Eloquence  and  perfwafive  Oratory 
than  in  that  of  St.  Peter's ;  the  like  Caufe  would  have  produced  the  like  EfFeds 
on  thefe  Perfons,  whofe  Cafes  and  Crimes  were  thus  alike  ;  whereas  we  fee  the 
Ef{e<5ls  of  St.  Stephen's  convincing  Language  ifiiied  only  in  fuch  a  Conviction  as 
increafed  their  Rage  and  Madnefs.  The  Truth  is,  that  the  efficacious  Grace  of 
God  attended  the  Miniftry  of  St.  Peter,  which  did  not  attend  the  Miniftry  of 
St.  Stephen:  For  if  it  had,  his  Hearers  would  have  been  as  efFeftuaJly  wrought 
upon  as  were  thofe  of  St.  Peter's  :  The  like  efficient  Caufe  would  have  produced  . 
the  like  great  and  good  Effedls,  caufing  them  in  Anguifh  and  Humility  of  Soul 
to  have  cried  out.  What  fhall  we  do  to  be  faved,  as  Peter*s  Hearers  did  ?  And 
iiideed,  to  what  Caufe  can  it  be  afcribed,  but  that  of  God's  rich,  free  and  fove- 

reign 


Of  EFFECrU AL   CALLING.  337 

rei^n  Grace?  Wherefore  when  our  Lord  commanded  that  Repentance  and 
Remiflion  of  Sins  fhould  be  preached  in  his  Name  among  all  Nations,  he  gave 
particular  Orders  to  his  Apoftlcs,  that  they  fhould  begin  this  ble/T'ed  Work 
amonffft  thefe  'Jerufalem  Sinners  :  And  what  but  the  fame  Grace  rendred  the 
Gofpel,effei5lual  to  their  Converfion  upon  its  coming  amongft  them  ?  Who 
made  them  to  differ  from  the  others  who  had  been  their  Partners  in  their  horri- 
ble Wickednefs  in  killing  the  Prince  of  Life  ?  Who,  I  fay,  made  them  to  differ  ? 
Surely  not  themjelves^  but  God^  whofe  Workmanfhip  they  were,  being  rich  in 
Mercy  towards  them. 

To  thefe  Inftances  I  might  add  that  of  the  Samaritans^  who  were  eff>;6lually 
wrought  upon  under  Philip's  Miniftry,  who,  antecedent  thereunto,  bad  been  a 
Company  of  poor  deluded  Wretches,  blindly  led  aftray  by  the  Sorceries  of  SimcJi 
Magus.  Alfo  the  wonderful  Succefs  the  Gofpel  met  withal  at  Jthens  am-onoH; 
the  idolatrous  Ephefians,  amidft  vafl  Oppofitions  ;  particularly  the  great  Change 
it  produced  amongit  Perfons  of  no  better  Qi_ialifications  and  Chara6}er  than  Soy- 
cerers  and  Conjurers^  a  mofl  wicked  Generation,  who  now  broughi:  their  Bucks 
and  burnt  them  publickiy  :  fo  mightily  grev/  the  Word  of  God  and  prevailed, 
J£i5  19.  20.  Nov*/  will  any  ftiil  venture  to  affirm,  that  all  this  was  the  Product 
of  a  meet  moral  Swafion^  working  upon  previous  good  Difpofitinns  and  a  felf-dc- 
termining  free-will  Ability  in  thefe  Perfons?  Or  muff  we  not  rather  aflicrn  tliis 
Succefs  of  the  Gofpel  unto  the  Arm  of  God's  Strength,  in  the  Day  of  his  Power 
upon  their  Souls  ?  As  it  is  faid,  when  great  Numbers  believed  and  turned  unto 
the  Lord,  that  the  Hand  of  the  Lord  was  with  them  that  preached  the  Word, 
Jdls  rr.  21.  The  Arm  of  the  Lord  was  now  revealed,  and  therefore  did  thofe 
Numbers  believe  the  Report  of  the  Preachers  of  the  Word.  Or  as  St.  Paul  told 
the  Thejfalonians,  faying,  "  Our  Gofpel  came  unto  you,  not  in  Word  only,  but 
alfo  in  Power,  in  the  Holy  Ghoff,  and  in  much  Affurance."  They  received 
theWord  of  God  as  fucb,\Nh\Qh  woxk^theffeSiually  in  them  that  believe  :  Where- 
as upon  the  Foot  o'imeer  moral  Sxuafion^  working  upon  good  previous  DifpofuicnSy 
it  had  been  more  likely  for  thofe  aforefaid  deluded  Wretches,  wicked  Idolaters 
and  Conjurers,  to  have  intirely  rcjefled  the  Gofpel^  inftead  of  receiving  the  fame 
in  the  Truth  and  Love  thereof,  as  they  did,  and  that  the  learned  Doctors  anions 
the  7^if  J,  and  the  wife,  polite  Philufophers  among  the  C^/r/Z^y,  {hould  have  re- 
ceived the  Gofpel,  inftead  of  mocking  at  and  reje<£ting  of  it,  as  was  their  current 
Practice. 

Thefe  Inftances  and  ConfiJcrations  do  very  fairly  and  plumply  give  in  their 
Verdidl  againft  the  Scheme  of  conditional  Ekflloners  and  Free-iuiilers  ;  but  for 
and  in  Behalf  of  the  Dodrine  of  free  and  abfolute  Election  and  efficacious  Grace, 
that  doth  not  Jind^hut  produce  Faith  and  Holinefs  in  the  chief  of  Sinners.  Evident 
it  is  from  Scripture  Doctrines  and  Declarations  of  Fa6t,  that  effectual  Vocation 
doth  run  Parallel  with  the  Line  of  God's  free  and  eternal  ElciSion,  and  is  pro- 
duced by  it.  It  is  a  Branch  that  fprings  from  iha:  Root,  a  Stream  which  flows 
from  that  Fountain. 

This  is  the  Point  which  I  promifed  in  the  third  and  laft  Place  to  give  a  more 
full  and  compleat  Evidence, to,  in  Cunjun^ion  with  what  I  have  occafionally  men- 

X  X  2  tioned 


338  Of  EFFECTUAL    CALLING. 

tioned  as  I  have  gone  along.  See  Rom.  8.  30.  "  Whom  he  predeftinated,  them 
he  called."  Jer.  31.  3.  "  I  have  loved  thee  with  an  everlafting  Love,  therefore 
with  Loving-icindnefs  have  I  dravi'n  thee."  i  Thef.  i.  4,  5.  ««  Knowing  Bre- 
thren beloved,  your  Election  of  God  :  For  our  Gofpel  came  not  unto  you  in 
Word  only,  but  alfo  in  Power,  and  in  the  Holy  Ghoft,  and  in  much  AfTurance." 
2  Thef.  2.  13.  "  We  are  bound  to  give  Thanks  always  to  God  for  you  Brethren, 
beloved  of  the  Lord,  becaufe  God  hath  from  the  Beginning  chofen  you  to  Salva- 
tion, through  Sandification  of  the  Spirit  and  Belief  of  the  Truth  ;  whereunto  he 
called  you  by  our  Golpei,to  the  obtaining  of  the  Glory  of  our  Lord  JefusChrift." 
2  Tim.  I.  9,  10.  "  \Vho  hath  faved  us,  and  called  us  with  an  holy  Calling,  not 
according  to  our  Works,  but  according  to  his  own  Purpofe  and  Grace,  which 
was  given  us  in  Chrifl:  Jefus  before  the  World  began,  but  is  now  made  mani- 
j'eft  by  the  appearing  of  our  Saviour  Jefus  Chrift,  who  hath  abolifhed  Death,  and 
hath  brought  Life  and  Immortality  to  Light  through  the  Gofpel." 

Nov/  let  us  but  diligently  trace  the  Footfteps  of  divine  Condudl  in  the  direct- 
ing and  ordering  the  Motion  of  this  Gofpel  Light,  that  it  fhould  go  to  this  Place, 
and  not  unto  that  Place  ;  and  when  come  thither,  mark  the  peculiar  Efficacy  that 
attended  it,  as  unto  fome,  even  in  the  firft  Rifing  of  that  Light  upon  the  Gentile 
Nations,  and  it  will  afFord  a  very  convincing  Argument  of  what  I  fay. 

Had  not  God's  Agency  and  Condudl  led  the  Way  in  feeking  them,  they  had 
never  fought  him,  as  appears  from  the  Confideration  of  that  State  of  Corruption, 
Pagan  Darknefs  and  Idolatry  in  the  which  thofe  Nations  lay,  antecedent  to  the 
Gofpel's  coming  among  them.  And  this  is  confirmed  byGod's  own  Declarations 
concerning  their  Calling  and  Converfion,  long  before  prophefied  of:  See  Rom. 
10.  20.  compared  with  Ifa.  65.  i.  "  I  was  found  of  them  that  fought  me  not: 
i  was  made  manifefl:  unto  them  that  afked  not  after  me."  And  this  is  no  lefs 
true  of  every  other  Perfon  that  is  regenerated  and  converted. 

God  doth  firft  call  upon  us  by  the  Word  of  his  Gofpel,  and  the  Spirit  of  his 
Grace,  before  we  do  in  good  Earneft  feek  him  and  devote  ourfelves  to  hii  Ser- 
vice. It  is  he  by  his  good  Providence  brings  us  under  the  Means,  that  inclines 
our  Minds  to  attend  them,  and  that  blefleth  the  fame,  that  they  may  become 
eftedlual  unto  our  Regeneration  and  Converfion  j  and  ail  as  the  EfFe(3s  oi^ii^free 
and  evcrlajiing  Love. 

But  to  proceed  in  the  before  propofed  Views  and  Obfervations  of  divine  Con- 
du6l  in  fending  the  Gofpel  unto  this^  and  not  unto  that  Place,  with  the  different 
Events  and  Succefs  that  attended  the  fame :  Wherein  we  fhall  fee  that  this  Cha- 
riot of  the  Gofpel  was  driven  and  guided  by  favercign  Grace,  which  held  in  or 
let  out  the  Reins,  drawing  them  now  on  this  Side,  and  then  on  the  other,  caufing 
it  to  go  here  or  there^  (0  far  and  no  farther,  as  it  pleafed  ;  as  St.  Paul  faid  unto 
the  converted  Ephefians  concerning  this  Grace  and  its  Conduct,  Eph.  i.  9,  10. 
«'  Wherein  he  hath  abounded  unto  us  in  all  Wifdom  and  Prudence,  making 
known  unto  us  the  Myftery  of  his  Will,  according  to  his  good  Pleafure,  which 
he  hath  purpofed  in  himfelf,  that  in  the  Difpenfation  of  the  Fulnefs  of  Times,  he 
might  gather  together  in  one  all  Things  in  Chrift,  both  which  are  in  Heaven  and 
which  are  on  Earth,  even  in  him."     To  which  I  may  add,  that  Saying  of  our 

bleffed 


Of   EFF  ECrU  AL    CALLING.  339 

blcffed  Saviour,  "  Other  Sheep  (meaning  the  Gentiles)  I  have,  which  are  not  of 
this  (the  Jewijh)  Fold,  and  them  I  muft  bring,  and  they  (hall  hear  my  Voice, 
and  there  Ihall  be  one  Fold  and  one  Shepherd."  Accordingly  the  Commiflion 
he  gave  unto  his  Apoftlcs  did  run,  "  Go  ye  therefore  and  teach  all  Nations, ''ijfr, 
Mat.  28.  20.  '*  Go  ye  into  all  the  World,  and  preach  the  Gofpel  to  every 
Creature,  the  Gentiles  as  well  as  the  Jeius^  &c."  Alark  16.  i6.  compared  with 
Luk,  24.  46,  47.  '*  And  he  faid  unto  them,  thus  it  is  written,  and  thus  it  be- 
hoved Chrift  to  fuffer,  and  to  rife  from  the  Dead  on  the  third  Day,  and  that  Re- 
pentance and  Remiffion  of  Sins  fhould  be  preached  in  his  Name  among  all  Na- 
tions, beginning  at  Jerufalem.'^  Anfwerable  to  which  Inftrudlions  the  holy 
Apoftles  adled,  the  Lord  working  with  them,  being  willing  that  all  Men,  that  is 
to  fay,  Men  of  all  Nations,  Gentiles  as  well  as  Jews,  all  his  Sheep  of  both  Folds, 
fhould  be  faved  and  come  to  the  Knowledge  of  thefe  Sou!-faving  Truths,  having 
given  himfelf  a  Ranfom  for  them  all,  to  be  teftified  in  due  Time. 

We  find  that  after  our  Lord  had  given  his  Apoftles  their  Commiflion  and  In- 
firudlions,  he  blefTed  them,  and  glorioufly  afcended  up  into  Heaven,  after  which 
they  returned  unto  Jerufalem,  where  they  and  the  Church  met  together,  and 
with  one  Accord  put  up  their  Prayers  and  Supplications  to  Heaven  for  a  Blefling 
to  attend  them.  After  this,  upon  Peter^s  Difcourfe  among  them, they  proceeded 
to  the  Choice  of  another  Apoftle  in  the  Room  of  Judas,  who  by  Tranfgreffion 
fell ;  and  after  an  Appeal  to  Heaven,  by  Lot  Matthias  was  chofen,  fo  that  their 
Number  was  now  rendred  compleat,  vf^.  Chap.  i.  throughout. 

And  then  in  Chap.  2d,  we  find  them  all  together  on  the  Day  of  Pentecofl, 
continuing  in  Jerufalem,  when  and  where,  after  an  extraordinary  EfFufion  and 
Appearance  of  the  Holy  Ghoft,  according  to  an  ancient  Prophecy  and  Chrifl's 
Promife,  we  find  that  the  Apoflle  Peter  flood  up  and  began  to  preach,  which  he 
did  unto  Jerufalem  Sinners,  even  fuch  as  had  imbrued  their  wicked  Hands  in  the 
Blood  of  the  moft  innocent  Lamb  of  God.  After  which  we  are  told  of  the  Event 
and  good  Succtfi  of  his  Sermon  among  them,  ifTuing  in  their  Convidlion  and 
Converfion  unto  God,  together  wi;h  feveral  Thoufands  befides  them,  who  gladly 
received  the  Word  and  were  baptized,  and  added  to  the  Church,  and  they  con- 
tinued fledfaflly  in  the  Apoflles  Dodtrine  and  Fellowfhip,  and  in  breaking  of 
Bread,  and  in  Prayers :  They  continuing  daily  with  one  Accord  in  the  Temple, 
and  breaking  Bread  from  Houfe  to  Houfe,  and  did  eat  their  Meat  with  Gladnefs 
and  finglenefs  of  Heart,  praifing  God,  and  having  Favour  with  all  the  People. 
Now  mark  the  clofing  Account  of  thefe  Matters,  Ver.  47.  "  And  the  Lord 
added  to  the  Church  daily  fuch  as  fhould  be  faved.  In  which  Words  obferve, 
(r.)  The  Succefs  of  the  Gofpel,  many  being  by  it,  as  a  Means,  converted  and 
added  unto  the  Church.  (2.)  The  Agency  of  the  Lord  in  this  Matter  declared, 
the  Lord  added,  &c.  (3.)  Note  the  emphatic  Declaration  concerning  the  Per- 
fons  thus  added, 'y/z.  fuch  as  fhould  be  faved,  or  whom  he  had  determined  to 
fave  :  Which  Senie  is  not  only  implied  in  the  Words,  but  is  alfo  abundantly 
confirmed  by  that  full  and  remarkable  Text,  y^^s  13.  48.  Where,  after  an  Ac- 
count is  given  of  Patt/and  Barnabas's  preaching  to  a  very  numerous  Auditory, 
made  up  of  both  Jews  and  Gentiles^  together  with  the  diiFerent  Succefs  thereof, 

feme 


340       Of  EFFECTUAL   CALLING. 

fome  contradi<5tingand'b]arpheming,  others  receiving  the  Word  m  Faith,  with 
Joy  and  Gladnefs,  we  have  this  conclufive  Declaration,  **  And  when  the  Gen- 
tiles heard  this  they  were  glad,  and  glorified  the  Word  of  the  Lord  ;  and  as  many 
as  were  ordained  to  eternal  Life  believed,"  Thus  thofe  whom  God  did  fore- 
know as  his  Eledl:  amongft  them,  and  predeftinated  to  be  called,  jullified  and  glo- 
rified, he  at  this  Time  called  ejfe6lually.  So  that  from  hence  it  appears,  that 
effectual  Calling  runs  parallel  with  God's  Fore-ordination,  and  is  produced  by  it. 
The  New-Births  in  Sion  by  the  Spirit  of  Grace  and  Supplication,  as  they  make 
Men  meet  for  Heaven,  {o  they  take  their  Rife  from  God's  eternal  and  free 
Eledlion,  that  Book  of  Life  wherein  all  their  Names  are  written.  2  Thef.  i.  i  '^, 
14.  Hsb.  12.  22.  Regeneration  the  7>^w/iT//»/  doth  exaiSlly  agree  with  that 
(original  Copy. 

Thefe  are  fome  of  the  glorious  Things  that  are  fpoken  of  the  City  of  God, 
as  mentioned  in  the  87th  Pfalm,  wherein,  together  with  the  Stability  of  the 
Church  of  God,  peculiar  Reference  is  had  unto  the  Glory  and  Amplitude  there- 
of under  the  New-Teftament  Difpenfation,  by  the  abundant  Accefs  of  Converts 
from  among  the  feveral  G^«///^  Nations  :  **  Llis  Foundation  is  in  the  holy  Moun- 
tains :  The  Lord  loveth  the  Gates  of  Xion  more  than  all  the  Dwellings  oi  Jacob. 
Glorious  Things  are  fpoken  of  thee,  O  City  of  God.  Selah.  I  will  make  men- 
tion of  R.ahab  and  Babylon  to  them  that  know  me  ;  behold  Phili/iia  and  7}r^,with 
Ethiopia  :  this  iV'Ian  was  born  there.  And  of  Zion  it  fhall  be  faid,  this  and  thai 
Man  was  born  in  her,  io  zvit,  by  regenerating  Grace  ;  (mark)  this  and  that  Man, 
virhich  points  to  the  Individuals  :  And  the  Higheft  himfelf  fhall  eflablifli  her.  The 
Lord  (hall  count  when  he  writeth  up  the  People,  that  this  Man  was  horn  there." 
*'  In  thy  Book  (faith  David  in  another  Place,  fpeaking  of  his  natural  Body)  were 
all  my  Members  written,  which  in  Continuance  were  fafliioned  while  as  yet  there 
was  none  of  them."  The  very  fame  may  be  faid  of  the  feveral  Members  of 
Chrift's  myftical  Body,  the  true  fpiritual  David.  *'  The  Lord  fliall  count  when 
he  writeth  up  the  People,  that  this  Man  was  born  there.  Selah."  And  thence 
under  Jewijh  Terms  of  V/orfhip  and  Joy,  is  pointed  out  that  Joy  and  Gladnefs, 
that  bleffing  and  praifing  God  that  fhould  attend  the  fame,  as  we  have  feen  it  did 
in  the  above-mentioned  Inftances :  Ver.  7.  "  As  well  the  Singers  as  the  Players 
on  the  Inftruments  fliall  be  there,  all  my  Springs  are  in  thee." 

I  now  proceed  to  fliew  from  ASis.,  Chap.  3d,  to  Chap.  4.  4.  that  notwith- 
ftanding  the  vaft  Oppofitions  (he  Gofpel  met  withal,  that  glorious  Light  kept 
on  its  fteady  Courfe,  under  the  Condud:  of  God's  fovereign  Dominion  and  Grace, 
until  it  fhone  into  the  Hearts  of  about  five  Thoufand  more  poor  Sinners,  tranf- 
forming  them  into  the  glorious  Image  of  the  Lord.   2  Cor,  3.  18.  Chap.  4.  6. 

And  the  fame  Obfervation  may  be  mad<j  from  Acis  4.  4.  to  Chap.  5.  14. 
where  it  is  faid,  that  Believers  were  added  to  the  Lord,  Multitudes  both  of  Men 
and  Women. 

And  in  Chap.  8.  i.  to  13.  we  may  find  the  like  Progrefs  and  good  Succefs  of 
the  Gofpel  amongft  the  poor  deluded  Followers  of  a  wicked  Sorcerer  in  Saviaria^ 
under  the  Conduct  and  Influence  of  the  fame  fovereign  and  efficacious  Grace  : 
Alfo  in  the  Converfion  of  the  Ethiopian  Eunuch,  who  while  he  was  riding  in  his 

Chariot, 


Of  EFF ECTUAL   CALLING.  341 

Chariot,  readin;;  EJaias  the  Prophet,  unable  to  Tcnow  his  meaning,  Philip  by  the 
fpecial  Order  and  Guidance  of  the  holy  Spirit  of  (jrace,  was  fent  and  conveyed 
to  him  to  preach  the  Gofpel  o'.  Salvation  by  Jefus  Chrift,  who  thereupon  became 
a  Believer  in  him,  and  was  baptized,  according  to  the  great  Commiflion,  Mark 
16.  16.   fo  that  he  went  on  his  Way  rejoicing.   Jcfs  8.  26.   to  the  End. 

In  Chap.  9.  we  have  an  Account  of  the  remarkable  Converfion  of  a  perfecut- 
ing  Saul,  by  a  Day  of  ChrilVs  Power  upon  his  Soul,  who  oi  an  unwilling  made 
him  a  willing  and  obedient  Subject,  he  changed  his  Heart  fpeedily,  powerfully  and 
effe<5tually,  even  in  the  midft  of  his  perfecuting  Career,  like  a  ravenous  Wolf 
purfuing  the  Flock  of  Chrift,  out  of  a  blind  Zeal,  with  Rage  and  Madnefs, 
thinking  he  did  God  Service  thereby,  and  how  the  Lord  commanded  Jnanias  to 
go  and  minifter  unto  him,  backing  his  Charge  thus,  *'  Go  thy  Way,  for  he  is  a 
chofen  Vejfel  unto  ir.e,  to  bear  my  Name  before  the  Gentiles,  and  Kings,  and  the 
Children  of  Ifrael.''^  Thus  God,  who  had  feperated  him  from  his  Mothci's 
Womb,  was  pleafcd  to  call  him  by  his  Grace,  and  to  reveal  his  Son  in  him,  fo 
as  that  he  became  both  a  Convert  and  a  Preacher  of  the  free  Grace  of  God. 
Gal.    I.    15,    16. 

In  Chap.  10.  we  find,  that  by  z  fpecial  Order  from  God  Peter  was  fent  unto 
Cornelius  to  tell  him  Words  v/hereby  he  and  all  his  Houfe  fhould  be  faved.  See 
alfo  Chap.  II.  14.  Add  unto  this,  the  good  Succefs  the  Gofpel  met  withal 
amidft  a  hjt  Perfecution,  together  with  an  Account  of  the  Agency  of  the  Lord 
and  Power  of  his  Arm,  the  efficient  Caufe  of  that  Succefs,  Ch.  11.  19,  20,  21. 
And  the  Hand  of  the  Lord  was  with  them,  and  a  great  Number  beh'eved. 

Again,  in  Chap.  13.  in  how  full  and  remarkable  a  Manner  is  the  divine  Con- 
dudt  difplayed,  in  that  by  exprefs  Order  of  the  Holy  Ghoft,  fuch  and  fuch  Men 
by  Name,  to  wit,  Barnabas  and  5tf«/ fhould  be  feperated  and  (ct  apart  by  Fafting, 
Prayer  and  laying  on  of  Hands,  for  the  Work,  faith  God  the  Holy  Ghofi^,  where- 
unto  I  have  called  them.  Thus  both  the  Men  and  their  peculiar  Work  was 
together  pointed  out  by  the  holy  Spirit  of  Grace  the  Sandlificr.  And  being  fent 
forth  by  him,  as  it  is  exprefled,  Ver.  4.  they  came  unto  fuch  and  fuch  Places, 
and  to  fuch  a  Perfon  by  Name,  viz.  unto  Sergius  Paulus  the  Deputy  of  the  Coun- 
try, unto  whom,  anfwerable  to  his  Defire,  they  preached  the  Word,  which 
wrought  eff'e£iually  upon  his  Soul  :  So  that  (notwithftanding  the  great  Oppofition 
the  Apoftles  met  withal  from  that  Child  of  the  Devil  and  Enemy  of  all  Righte- 
oufnefs,  Elymas  the  Sorcerer,  who  endeavoured  to  render  their  Labours  ufelefs) 
he  the  faid  Deputy  became  a  Believer  ;  yea,  and  which  is  flill  the  more  remark- 
able, God  by  his  over-ruling  Providence  made  thofe  very  Oppofitions  in  the  End 
become  fubfervient  to  the  efFedling  of  his  Purpofe  in  calling  the  Deputy  to  the 
P'aith  :  So  that  his  Word  then  did  and  ever  will  profper  in  the  Thing  whereunto 
he  fends  it,  maugre  all  Oppofition.  A  Thing  as  worthy  our  Notice,  as  it  is  full  of 
Comfort  and  Encouragement  to  all  true  Lovers  and  Defenders  of  Chrifl's  blefTed, 
tho'  defpifed  Gofpel,  in  thefe  Days  of  Apojiacy,  Rebuke  and  Blafphemy.  Hence 
faith  St.  Paulxo  the  Church  at  Phillppi,  Phil.  i.  12.  *'  But  I  would  that  ye  fhould 
underftand.  Brethren,  that  the  Things  which  happened  unto  me,  have  fallen  out 
rather  unto  the  Furtherance  of  the, Gofpel."     Jfa.  59.  19.  «  When  the  Enemy 

fhajl 


342  Of   E  F  FECTUJL    CALLING. 

{hall  come  in  like  a  Flood,  the  Spirit  of  the  Lord  fhail  lift  up  a  Standard  agairit 
him."  Wherefore  may  the  Lovers  and  Defenders  of  the  Truths  of  the  Gofpel 
ironically  and  triumphantly  (.\y  to  the  violent  Oppofers  of  the  fame,  *'  Aflociate 
yourfelves,  O  ye  People,  and  ye  fliall  be  broken  in  Pieces,  —  Gird  yourfelves, 
and  ye  fhall  be  broken  in  Pieces,  —  Gird  yourfelves,  and  ye  fliall  be  broken  in 
Pieces ;  take  Counfel  together,  and  it  fhall  come  to  nought  i  fpeak  the  Wold 
and  it  fhall  not  iland  :   for  God  is  with  us,"   Ifa.   8.  9,    10. 

But  to  proceed,  I  might  alfo  go  on  from  the  fame  Chapter,  J£fs  13.  and  men- 
tion Paul  znd  Barnahas's  further  Travels  to  Antioch^  together  with  the  Oppofi- 
tions  they  met  there,  and  of  the  different  Events  and  SuCcefs  of  their  Minif^ra- 
tions,  (which  I  occafionally  quoted  before,  and  now  falls  naturally  in  my  Way) 
viz.  that  fome  contradided  and  blafphemed,  while  others  glorified  the  Word  of 
the  Lord,  receiving  it  with  Joy  and  Gladnefs,  (as  is  the  Cafe  of  our  prefent  Day) 
the  whole  Account  thus  concluding,  Ver.  48.  *'  And  as  many  as  were  ordained 
to  eternal  Life  believed." 

Moreover,  no  lefs  remarkable  and  peculiar  was  the  divine  Conduct  in  the  further 
Difpenfation  of  the  Gofpel,  both  as  to  the  Places  where  and  the  Perfom  to  whom  it 
was  fent,  and  made  effedlual  unto  their  Regeneration  and  Converfion,  anfwerablc 
to  the  original  Plan  of  eleSling  Grace.  For  in  Chap.  16.  we  have  the  following 
Accounts,  1317^.  that  Paul  and  others  were  forbidden  to  preach  the  Word  in  /Ifia^ 
and  they  afTayed  to  go  into  Bithynia.,  but  the  Spirit  fuffered  them  not ;  and  when 
Paul  preached  at  Philippic  'tis  faid  Lydia  heard  him,  and  that  the  Lord  opened  her 
Heart  to  attend  to  theWord  fpoken, whence  fhe  became  a  Believer,  and  was  bap- 
tized. 

Again,  in  Chap.  16.  we  read,  that  P^a/ came  unto  Ccm/Z',  where  the  Lord 
appeared  unto  him  in  a  Vifion  by  Night,  and  encouraged  him  to  preach  the 
Gofpel,  notwithftanding  all  Oppofition,  faying.  Be  not  afraid,  but  fpeak,  and 
hold  not  thy  Peace,  for  I  am  with  thee,  and  no  Man  fhall  fct  on  thee  to  hurt  thee, 
for  I  have  much  People  in  this  City,  to  wit,  an  ele<5l  People,  to  be  called  out  from 
amongfl  the  reft  by  the  Grace  of  the  Gofpel.  The  Diftindion  is  plain,  intend- 
ing a  peculiar  People,  which  was  the  Lord's  by  Ele^ion  j  for  otherwife,  to  wit, 
by  a  Right  o(  Creation,  all  the  People  in  the  City  were  his,  as  well  thofe  that  re- 
je£ted  as  thofe  that  embraced  the  Gofpel :  As  Job  faith.  The  Deceived  and  the 
Deceiver  arc  his,  his  by  Creation,  tho'  not  by  Flexion  and  Redemption  :  For 
thofe  whom  the  P'ather  chofe  in  Chrift  before  all  Worlds,  and  for  whom  Chrifl 
gave himfelf to  redeem,  area  p^^aJ/ar  People,  Tit,  2.   13. 

From  the  whole  then,  I  fliall  conclude,  how  little  Reafon  the  beFore-mentioned 
Jirmiman  Author  had  to  fay,  that  the  Succefs  of  divine  Grace  doth  very  much 
depend  upon  different  Difpofitions  and  Improvements,  and  how  much  Reafon  w€ 
have  t<j  affirm,  that  Effedual  Calling  is  not  the  Effe<Sl  of  human  Arbitremcnt, 
m  of  a  fedf-determining  free-will  Power  in  every  Man,  but  is  the  Work  of 
God's  Spirit,  whereby  convincing  us  of  our  Sin  and  Mifery,  inlightening  <our 
Minds  in  the  Knowledge  of  Chrift,  and  renewing  our  Wills,  he  doth  perfuade 
:and  enable  us  to  embrace  Jefus  Chrifl,  freely  offered  to  -us  in  the  Gofpel :  That 
t%c  adopted  begotten  Sons  of  God  are  borii,  not  <)f  Blood,  noi  of  the  Will  of 


Of  EFFECrU  AL    CALLING,  345 

theFlefb,  nor  of  the  Will  of  Man,  but  of  God,  Job.  i.  13.  And  finally,  that 
EflFe£tual  Calling  runs  parallel  with  the  Line  of  Ele<5lion,  and  i^'the  Produ6):  there- 
of:  See  Pfat.  87.  5,  6.  "  And  of  Z ion  it  fhall  be  faid,  this  and  that  Man  was 
born  in  her,  and  the  Higheft  himfelf  fhall  eftablifh  her  :  The  Lord  ihall  count 
when  he  writeth  up  the  People,  that  this  Man  was  born  there.  Selah."  Heb. 
12.  22,  23.  *'  But  ye  are  come  unto  Mount  Z/o;;,  and  unto  the  City  of  the 
Jiving  God,  the  heavenly  Jerufakm,  and  to  an  innumerable  Company  of  Angeb, 
to  the  general  AlTembly  and  Church  of  the  Firfl-born,  which  are  written  in  Hea- 
ven." Phil.  4.  3.  *'  And  I  intreat  thee  alfo,  (rue  Yoke-fellow,  help  thofe 
Women  which  laboured  with  me  in  the  Gofpel,  with  Clement  alfo,  and  with 
other  my  Fellow-Labourers,  whofe  Names  are  in  the  Book  of  Life."  So  much 
for  the  argumentative  Part  of  this  Head  of  Divinity. 

I  now  pafs  to  make  fome  brief  Improvement  thereof,  as  promotive  of  true 
practical  Godlinefs  both  in  Heart  and  Life,  and  accordingly  infer,  what  a  glorivus 
Call  this  is,  being  the  Call  of  the  all-glorious  God  unto  poor  Sinners,  a  Call  to 
partake  of  the  greateft  Bleflings,  even  the  faving  Benefits  of  the  Death  and  Suf- 
ferings, of  the  glorious  Refurre£lion,  Afcenfion,  and  prevailing  Interceffion  of 
the  Lord  Jefus,  who  is  Jehovah  our  Righteoufnefs.         But  to  particularize, 

I.  It  is  a  gracious  Calling,  a  Call  founded  in  Grace,  which  finds  us  grapeJefsi 
wallowing  in  our  Blood,  without  Strength,  and  ungodly.  When  God  called 
Matthew,  he  found  him  at  the  Receipt  of  Cuftom  ;  when  he  called  Paul,  he 
found  him  a  Perfecutor,  a  Blaiphemer  and  Injurious,  a  blind  Phanfee,  yea,  one : 
of  the  chief  of  Sinners  ;  when  he  called  the  Corivthiam,  he  found  them  like  fo  • 
many  filthy  Swine,  wallowing  in  the  Mire  of  all  Manner  of  Iniquity  ;  when  he 
called  the  Ephefians,  he  found  them  Sorcerers  and  Conjurors,  and  at  bcft,  blind 
Votaries  to  their  great  Goddefs  Diana  ;  he  found  them  afar  off,  without  Chrifi:^ 
being  Aliens  from  the  Commonwealth  of  Ifrael,  and  Strangers  from,  the  Cove- 
nants of  Promife,  having  no  Hope,  and  without  God. in  the  World;  when  h3 
called  the  Jerufalemites,  he  found  them  Chrift  Killers,  cruel  Murderers  of  the 
Lord  of  Glory,  whofe  Sins  were  of  a  blood-red  Scarlet  and  Crimibn  Dye-  And. 
what  waft  thou,  O  Believer,  that  readeft  thf  fe  Lines,  when  God  called  thee  .'' 
Perhaps  as  filthy  a  Swine  as  the  abovefaid  Corinthians,  or  a  blind  pharifai.cal 
Workmonger ;  ^t  beji,  hut  2  natural  Man,  whofe  beft  Works  were  no  better 
than  unregenerata  Morality. 

2.  It  h  z  difcriminating  Call.  Who  made  thee  to  differ?  Or,  who  diftfri- 
guilhed  thee  ?  i  Cor.  4.  7.  This  Day-Spring  from  on  high  doth  not  vifit  every 
Nation,  nor  every  Perfon  in  thofe  Nations  upon  whom  the  Light  of  the  Gofpel 
doth  arife  :  This  bright  Beam  from  the  Sun  of  Righteoufnefs  dotli  not  (hine  into 
theCell  of  every  dark  Heart :  Howgreatly  then  fliould  all  who  ara  effeiSlually  called 
admire  and  adore  the  great  Author  of  this  difcriminating,  efficacious  Grace,  xind  : 
fay,  O  marvellous  Grace  !  that  hath  fhined  into  my  Heart,  to  give  me  the  Light 
of  tbe  Knowledge  of  the  Glory  of  God  in  the  Face  of  Jcfus  Chriftp  that  bath- 

Y  y  -caufsii. 


3-44  "Of   EFFECTUAL   CALLING, 

caufed  me  to  behold  with  open  Face  in  the  Gofpel  Glafs  the  Glory  of  the  Lord, 
and  to  feel  its  transforming  Power,  {o  as  to  be  changed  into  his  Image  from  Glory 
to  Glorv,  even  as  by  the  Spirit  of  the  Lord  ;  that  hath  efFe6lually  called  me  out 
of  my  natural  Darknefs  into  his  marvellous  Light,  while  fo  many  others,  by  Na- 
ture as  good  as  I,  are  left  in  their  natural  Blindnefs  and  Obfcurity.  O  with 
■what  Wonder,  Thankfulnefs  and  Joy  fhould  we  entertain  the  Thoughts  of  this 
gracious  and  difcriminating  Call,  that  have  felt  its  transforming  Power  !  Humbly 
and  thankfully  faying,  O  it  was  not  myfelf,  but  God  that  made  me  to  differ,  it 
is  by  his  Grace  that  I  am  what  I  am  !  Anfwerable  to  the  wife  Advice  of  that 
once  famous  Light  of  the  Church  of  England^  the  Rev.  Mr.  Robert  Bolton^  in 
one  of  his  AfHze-Sermons  from  that  Text,  i  Cor.  i.  26,  27.  *'  Ye  fee  your 
Calling  Brethren,  how  that  not  many  wife  Men  after  the  Flefh,  not  many  migh- 
ty, not  many  noble  are  called,  for  God  hath  chofen  the  foolifh  Things  of  this 
World,"  ^c.  "After  the  Example  of  our  Saviour  in  Mat.  11.  26.  (fdith 
*'  he)  go  in  private,  and  fay,  I  thank  thee,  O  Father,  Lord  of  Heaven  and 
"<'  Ear>h,  becaufe  thou  haft  hid  thefe  Things  from  the  wife  and  prudent,  and 
*'  haft  revealed  the  Myfteries  of  Chrift,  and  the  Secrets  of  the  faving  Way  to 
*'  me  a  poor  Wretch  and  Worm,  trodden  under  Foot  as  an  Objed-  of  Scorn, 
*'  and  contemptible  Outcaft,  and  haft  hid  them  from  the  wife,  and  the  noble, 
*'  and  the  mighty,  from  the  b^afting  Nmrods  and  proud  Gia.its  of  the  World  : 
*'  Even  fo  Father,  for  fo  it  feemed  good  in  thy  Sight.  And  there  flaying  a-while, 
«•'  ever  magnify,  admire,  and  adore,  with  lowlieft,  humbleft,  and  moft  thankful 
**  Thoughts,  that  deareft  and  dreadful  Depth  of  God's  free  and  incomprehenfi- 
«'  ble  Love  which  made  thee  to  differ."  Which  is,  as  it  were,  the  firft  Ring  of 
that  golden  Chain.  Roni.  8.  29,  30.  which  reacheth  from  Everlafting  to  Ever- 
lafting,  and  gives  Being,  Life  and  Motion  to  all  the  Means  that  make  us  eter- 
nally bleffed.  Out  of  the  rich  and  boundlefs  Treafury  whereof,  came  that  in- 
eftimable  Jewel  Jefus  Chrift,  bleffed  for  ever,  and  by  juft  Confequence  all  thofe 
heavenly  Happineffes  which  crown  the  glorified  Saints  to  all  Eternity.  "  For 
God  fo  loved  the  World,  that  he  gave  his  only  begotten  Son,  that  whofoever 
belicveth  in  him  ftiould  not  perifli,  but  have  everlafting  Life."  Job.  3.  16. 

3.  It  is  2.  powerful  and  an  effeSlual  Call.  A  Call  that  makes  the  Dead  to  hear 
the  Voice  of  the  Son  of  God  and  live  :  Like  unto  that  when  he  cried,  Lazarus 
come  forth,  who  came  forth  accordingly.  A  Call,  wherein  appears  the  united 
Power  and  Influence  of  the  whole  facred  Three  in  One  ;  the  Father's  Mercy^ 
the  Son's  Merit,  and  the  Holy  Ghoft's  Efficiency.  Titus  3.  4.  "  But  after 
that  the  Kindnefs  and  Love  of  God  our  Saviour  toward  Man  appeared,  not  by 
Works  of  Righteoufnefs  which  we  have  done,  but  according  to  his  Mercy  he 
faved  us,  by  the  waftiing  of  Regeneration,  and  renewing  of  the  Holy  Ghoft,  which 
he  flied  on  us  abundantly,  through  Jefus  Chrift  our  Saviour,  that  being  juftified 
by  his  Grace,  we  fhould  be  made  Heirs,  according  to  the  Hope  of  eternal 
Life. 

4.  It 


Of  E  FF  ECrU  AL   CA.LLING.  345 

4.  It  is  a  high^  a  holy,  and  honourable  Calling.  By  it  we  are  called  iiito  ihe 
Fellowfhip  of  the  Saints,  into  Commuiaion  with  God,  and  his  free  and  Heaven- 
born  Children  :  We  are  born  of  God,  born  of  the  Spirit,  born  from  above,  that 
we  may  walk  with  him  humbly  in  all  the  blefl'ed  Paths  of  Purity.  It  is  a  Call  to 
poflefs  many  and  great  Priviledges,  and  to  prad^ice  all  the  Parts  of  HoIintTs  in  all 
Manner  of  Converfation.  In  a  Word,  we  are  hereby  called  unto  both  Glory 
and  Virtue,  to  God's  Kingdom  and  Gkry,  2  Pa.  i.  3.  i  The/,  1.  12.  to  the 
obtaining  the  Glory  of  our  Lord  Jefus  Chrift,   2  The/.  2.  14. 

Hence,  5.  It  is  an  immutai>U  Call.  A  Call  which  no  Soiil-Enemy  whatro- 
ever  can  reverfe,  and  which  GodTievcr  will.  Rom.  11.  29.  *'  For  the  Gifts  and 
Calling  of  God  are  without  Repentance."  That  is,  thofe  Gifts  which  flow  from 
his  free  Eledion,  fuch  as  Calling  and  Juftification.  This  Call  is  to  the  obtain- 
ing of  the  Glory  of  our  Lord  Jefus  Chrift,  to  whom  be  Glory  for  ever.  Jnien. 

Now  put  all  thefe  Things  together,  and  fee  what  a  glorious  and  blelTed,  what 
a  God-honouring  and  Soul-comforting  Call  this  is  !    What  remains  then,    but 
that  we  ftrid^ly  inquire,  what  Effe(5ts  we  have  felt  in  our  Souls  of  the  holy  Spirit 
of  God  in  Effectual  Calling?     Have  we  been  foundly  convinced  of  our  mifera- 
ble  State  by  Nature,  of  our  State  of  Sin  and  Mifery  ?     Have  we  been  convinced 
not  only  of  Sin,  but  alfo  of  Rightcoufnefs  and  Judgment,   of  the  Infcfficiencv  of 
our  own  Righteoufnefs  to  juftify  us  on  the  one  Hand,  and  of  the  AlfufEciencv 
of  Chrifl's  obediential  Righteoufnefs  for  our  Juftincation  and  Acceptance  with 
God  on  the  other  ?     Have  we  by  Faith  clufed  in  with  Chrift,  as  the  Lord  our 
Righteoufnefs  accordingly,  with  humble  and  broken  Hearts  ?     Have  we  in  o;ood 
Earneft  embraced  a  whole  Chrift.,  in  all  his  Offices,  Meiits  and  Graces  ?     Have 
we  as  well  received  him  as  our  Law-giver  and  King,  to  yield  unto  him  all  ready 
Subje6lion  and  Obedience,  as   our  Prieft  to  make  Atonement  and  Interceffion 
for  us  ?     If  not,   let  us  now  refolve,   by  his  Grace,  fo  to  do,  diligently  waitino- 
upon  God  at  his  Gates  and  the  Pofts  of  his  Door,   and  all  the  Means  of  Grace, 
for  the  obtaining  of  this  fo  great  a  Bleffing  \  yea,  let  us  wait  conflanxly  and  long., 
as  the  poor  impotent  Man  did   at  the  Pool   of  Bethefda  for  the  moving  of  the 
Waters,  that  he  might  be  healed,  as  knowing  that  whom  God  hath  preJeftina- 
ted,  them  he  calls  in  due  Seafon  :  And  the  Lord  grant,  that  when  he  calleth,  we 
like  Sa?nuel,  may  anfwcr.  Speak  Lord,  for  thy  Servant  heareth,  and  with  Paul^ 
Lord,  what  wilt  thou  have  nie  to  do  ?     Behold  here  we  are,  rea.4y  to  do  what- 
foeVer  our  Lord  and  KiiJg  iliajl  appoint.     Bm  if,  on  the  other   Hand,   we  fav^ 
we  have  already  heard  this  Call,  fo  as  that  it  hath  reached  our  Hearts,   what  re- 
mains but  that  wc  make  full  Proof  hereof,  by   walking  worthy  of  the  Lord  unto 
all  pleafing,  being  fruitful  in  every  good  Work,  and  increafmg  in  the  Kr,owledire 
of  God  ;  that  we  walk  worthy  of  the  Vocation  wherewith   we  are  called,  with 
all  Lowhnefs  and   Meeknefs,  with  Long-fuffering,   forbearing  one  another  in 
Love,  endeavouring  to  keep  the  Unity  of  the  Spirit  in  the  Bond  of  Peace,   Eph. 
4.    I,  2,   3.     Let  our  Walk  be  circumfpciSt,  fince  we  are  called  with  a  hiali 
and  holy  Calling  unto  Holinefs>  both  in  Heart  and  Lije,  doing  all  that  poilibiy 

Y  y  i  liea 


34^ 


Of  EFFECrUAL   CALLING, 


lies  in  our  Power 'o  glorify  him,  who  hath  called  us  unto  his  Kingdom  and 
Glory,  (hewing  forth  his  Praifes,  who  hath  been  To  gracious  to   us  as  to  call  us 
out  of  Darknefs  into  his  marvellous  Light :  And  in  a  Word,  ufe  all  Diligence  in 
adding  one  divine   Virtue   unto  another,  that  we   may  make   our  Calling  and 
Election  fure  ;  or,   in  other   Words,  be  diligent  to  grow  and  increafe   in  that 
Grace  and  Holinefs,  to  the  which  God's  Eledt  are  chofen  and  called,  that  being 
a  holy  People,  thriving  in  Holinefs,  we  may  upon  good  Grounds  conclude,  that 
we  indeed  are  the  Called  and  the  Ele£i  of  God.     Thus  by  getting  an  Afiurance 
to  ourfelves  of  our  Intereft  in  thefe  great  Bleflings  which  lead  to  Glorification, 
we  may  triumphantly  enter  into  the  Gates  of  the  heavenly  Paradife  of  God  above. 
As  it  is  written,   "  But  the  rather.   Brethren,  ufe  all  Diligence  to  make  your 
Calling  and  Eledion  fure,  for  fo  an  Entrance  fhall  be  miniftred  unto  you   abun- 
dantly into  the  everlafting  Kingdom  of  our  Lord  and  Saviour  Jefus  Chrift,  to 
whom,  with  the  Father,  and  holy  Spirit  of  Grace,  be  equal  Honour  and  Glory 
for  ever  and  ever.     AMEN." 


Of 


(     347     ) 

Of  Perfeverance. 


CHAP.     I. 

AS  the  grand  Affair  I  at  firft  undertook  to  treat  of,  was  the  wonderful 
Work  of  Redemption  and  Salvation,  the  Chief  of  the  Works  and  Ways 
of  the  all-glorious  God,  a  Being  of  infinite  Perfe(5tions  ;  fo  it  hath  been 
obferved,  that  as  every  other,  fo  this  his  Work  is  (in  a  moft  efpecial  Manner) 
worthy  of  himfelf :  That  this  glorious  Work  is  founded  upon  his  fovcreign  Grace 
and  Pleafurcri  and  laid  out  in  infinite  Wifdom  :  That  the  A6ts  and  Methods  of 
Grace  in  the  efFeiling  the  fame,  are  in  the  facred  Oracles  reprefented  in  the  fol- 
lowing Manner,  as  fo  many  Links  in  a  Chain  of  gfold,  that  reacheth  from  Ever* 
lafting  unto  Evcrlafting,  from  Predeftination  unto  Glorification.  /^fVy?,  There 
is  God's  A<51  of  eternal  and  free  Ele£iion  of  a  Remnant  of  the  fallen  Race  of 
Mankind  in  Chrifl  their  eledl  Head.  Secondly^  The  Redemption  of  thofe  by  him 
in  Time  from  the  Wrath  and  Curfe  of  God,  and  from  all  Iniquity,  purchafing 
for  them  both  a  Stock  of  fandlifying  Graces,  and  a  State  of  Honour  and  Glory. 
Thirdly y  The  ^application  of  this  Redemption  by  the  Holy  Ghoft,  who  takes  of  the 
Things  of  Chrift  and  fhews  and  applies  them  unto  the  Souls  of  the  Redeemed  in 
the  Work  of  EfFedlual  Calling,  wherein  the  new  Birth  is  efFe£led,  and  the  Work 
of  Sandlification  begun,  in  order  to  make  them  meet  for  the  Fellowfhip  of  God 
here,  and  the  Enjoyment  of  him  in  Glory  hereafter.  Fourthly^  God's  invincible 
and  effectual  carrying  on  of  this  good  Work  begun,  through  all  Impediments  and 
Obftrudtions  whatfoever,  to  their  ^^W  Salvation  or  Glorification,  anfwerable 
unto  his  eternalznd  immutable  Purpofes  of  Grace  towards  them.  Thus  all  Things 
(being  fubjeit  to  the  divine  Controul)  fhall  work  together  for  their  fpiritual  and 
eternal  Good,being  loved  by  and  Lovers  of  God  called  according  to  his  Purpofe; 
for  whom  he  did  foreknow,  thofe  he  did  predeftinate  to  be  conformed  to  the 
Image  of  his  Son,  to  be  called  by  his  Grace,  to  be  juflified  by  his  Blood,  and  to 
be  glorified  with  him.  ,  Thus  Jefus  Chrift  is  of  God  made  unto  them  Wifdom, 
and  Righteoufnefs,  and  Sandtification,  and  Redemption,  i  Cor.  i.  30.  This 
is  the  true  Jacobus  Ladder,  by  which  God's  Ele6l  do  by  Degrees  afcend  up  unto 
and  pofTefs  their  decreed  Felicity  :  Glorification  being  an  efTential  Round  in  that 
blefled  Ladder,  fo  that  it  cannot  be  compleat  without  it.  This  is  a  Point  fo  true 
and  certain,  that  the  infpired  Apoftle  declares  it  with  a  very  great  Afilirance,  in 
a  moft  emphatic  Manner,  Phil,  1.6,  <*  Being  confident  of  this  very  Thing,  that 

he 


348  Of   PERSEVERANCE. 

he  which  hath  begun  a  good  Work  in  you,  will  perform  (or  finifh)  it  until  the 
Day  of  Jefus  Chrift."  Obftrve  (i.)  it  is  called  zgood  IVork  i  (2.)  a  good  Work 
hegun\  and  (3.)  a  good  Work  begun  in  them ^  by  the  Lord.  So  that  nnoft  evi- 
dent it  is,  that  the  Woik  of  Sandtification  is  the  good  Work  here  fpoken  of,  it 
being  a  Work  v/rought  In  the  Scul,  not  compleated  at  once,  but  by  Degrees. 
(2.)  Obferve  here,  a  pc/iihe  Ajfurance  that  he  which  begins  this  good  Work  will 
certainly  finifh  it  in  whoml'oever  it  is  begun,  and  that  too  until  'he  Day  of  Jefua 
Chrift  J  that  /;,  the  Day  and  Time  of  Chrift's  fecond  perfonal  Coming,  when  it 
fhajl  undoubcedly  appear  to  be  perfected.  Hence  he  is  faid-  to  come  again  the 
fecond  Time  without  Sin,  unto  their  Salvation  ;  that  is,  to  perfecfr  and  compleat 
that  Work  both  in  Soul  and  Body.  Hence  again,  they  aie  faid  to  be  kept  by  the 
Power  of  God  through  Faith,  (the  Heart-purifying  Grace  of  Faith)  unto  Salva- 
tion, ready  to  be  revealed  in  the  lafl  Time ;  that  is,  at  the  Time  of  Chrift's  fe- 
cond Appearance.  The  Truth  here  afferted  fliall  beyond  all  Doubt  be  made 
manifeft,  i  Pet.  1.  5.  the  Day  of  Chrift  ihall  declare  it:  *' For  vhen  Chrift 
who  is  their  Life  fhall  appear,  they  alfo  fhall  appear  with  him  in  Glory." 
Whence  we  do  upon  the  mo/}  fub/Iafitial  Grounds  maintain,  that  all  the  Saints, 
the  Perfons  in  whom  this  good  Work  is  begun,  JJ)all  certainly  perfevere  unto  the 
End  and  be  faved  :  So  that  tho'  they  fall,  they  fhall  rife  again,  they  fhall  run  and 
jiot  be  weary,  and  walk  and  not  faint,  becaufe  their  Steps  are  ordered  of  th-e 
Lord,  who  recovers  and  upholds  them  with  his  Strength:  He  being  their  good 
Shepherd,  doth  reftore  their  wandering  Souls,  when  like  Sheep  they  go  aftray, 
and  leads  them  in  the  Paths  of  Righteoufnefs  for  his  Name's  Sake,  yea,  he  caufeth 
his  Goodnefs  and  Merey  to  follow  them  all  the  Days  of  their  Lives  j  he  is  their 
God,  and  therefore  will  be  their  Guide  even  until  Death.  Pfal.  23.  Pfal.  37. 
23,24.  Pfal.  \%.  ult.  7/<».  40.  latter  End.  This  is  what  we  call  the  final  Per- 
feverance  of  the  Saints,  that  is,  fuch  as  are  the  fandlified  of  the  Lord,  being  true 
Believers  in  him. 

Here  then,  the  Queftion  is  not,  "  Whether y>£'w/«o-,  or  meer  nominal  tem- 
porary Believers,  whofe  Faith  is  no  more  than  an  Affent  of  their  Underftandings 
to  the  Truths  of  the  Gofpel,  without  having  their  Hearts  fandtified,  may  fall  ofF 
from  their  vifible  Profeflion,  like  Simon  Magus  and  the  ftony-ground  Heaters  and 
Believers,  who  had  no  Root  of  the  Matter  in  them,  who  ftill  retaining  their  un- 
fandlificd  Natures,  do  according  to  the  Proverb,  turn  with  the  Dog  to  his  own 
Vomit  again,  and  with  the  Sow  that  was  only  externally  wafhed,  not  inwardly 
changed, to  her  wallowing  in  t-he  IVlire."  Nor,"  Whether  a  vifibleChurch-Staie 
as  to  particular  Congregations  may  be  diflblved,  like  the  feven  Churches  in  Jfia.^'" 
Nor,  "  Whether  a  true  Behever,  through  the  Remainders  of  corrupt  Natur?,, 
the  Snares  of  the  World,  Negledl  of  his  Watch,  Temptations  of  Satan,  and 
God's  hiding  bis  Face,  be  liable  to  h\\  foully  in  the  Way  Home  :  Nor,  whether 
fuch  an  one,  conndered  in  feimfelf,  abftradtly  from  the  unchangeable  Purpofe  of 
God's  Grace  concerning  him,  might  poflibly  fall  away  finally."  But  the  Quef- 
tion, here  to  be  debated  is^  '*  Whether  all  fuch  as  are  true  Believers  indeed,  by 
3  Pofleflion  of  the  Heajt-purifying  Grace  of  Faith,  fliall  certainly  finally  perfe- 
vere through  all  Di£[icultMs>.aiid  be  at  length  eternally  faved?.     Or  in  other 

Words^ 


Of    PERSEVERANCE,  3^9 

Words,  Whether  in  whomfoever  God  begins  the  good  Work  of  faniElifying 
Grace,  he  will  infalHbly,  invincibly  carry  it  on  until  it  be  perfecSled  in  eternal 
Glory?"  This  is  what  we  affirm,  and  our  Opponents  deny.  "To  the  Law 
therefore,  and  to  the  Teftimony,  for  if  they  fpeak  not  according  to  this  Word, 
it  is  becaufe  there  is  no  Light  in  them,"  Ifa,  8,  20.  Whatever  Men  may  fay 
againft  this  God-honouring  and  Soul-fupporting  Do6trine,  evident  it  is,  that  it  is 
built  upon  a  holy  Scripture  Foundation,  it  is  a  Super{lru(51ure  raifed  upon  and 
upheld  by  Pillars  of  no  lefs  Strength  and  Stability  than, 

I.  That  ot  God  the  Father's  eternal,  abfolute,  and  free  ElcSlion  of  them  m 
Chrift  unto  Salvation,  through  Sandtification  of  the  Spirit  and  Belief  of  the  Truth  : 
They  being  bleffed  by  the  Father  with  all  fpiritual  Bleffings  in  heavenly  Things  in 
Chrift,  according  as  they  were  thus  chofen  in  him.  And  if  biefled  with  all  fpi- 
ritual, heavenly  Bleffings  in  him,  confequently  with  that  of  a  compleat,  perfevering 
SanSlification :  And  truly  without  this,  all  the  reft  would  be  of  no  Signification 
to  God's  EIe£t  at  all,  unlefs  it  were  unfpeakably  to  increafe  their  Mifery,  in  Cafe 
of  a  final  Fall.  As  the  Lnmunities  and  Priviledges  of  God's  eh£t,  adopted 
Children,  zre  Jpiritual,  manifold,  znd  very  glorious^  (according  as  it  is  written, 
*'  Glorious  Things  are  fpoken  of  thee,  O  City  of  God,"  Pfal.  87.  3.)  fo  it 
muft  needs  be  a  vaft  Addition  unto  their  (jlory  and  Excellency,  that  they  be  in- 
fallibly fecurcd  unt  J  them  by  the  great  Donor  of  them,  as  indeed  they  are  ;  for 
thefe  his  Gifts  and  Calling  are  without  Repentance.  As  the  Reader  may  fee 
more  at  large  under  the  firft  general  Head  concerning  Eie(ilion. 

2.  The  fecond  powerful  Pillar  whereby  the  Saints  final  Perfeverance  is  upheld, 
is  God  the  Son's  abfolute,  full  and  compleai  Redemption.  Of  which  before  ai; 
large. 

3.  The  powerful,  perpetual  and  efficacious  Operations  of  God  the  Holy  GhofI 
in  the  Work  of  EfFcdlual  Calling  and  Sandification.  "  Being  confident  of  this 
very  Thing,  that  he  who  begins  the  good  Work  of  Grace  in  the  Hearts  of  the 
Eledl  and  Redeemed,  will  certainly  perform  it  until  the  Day  of  Jefus  Chrift,'' 
Phil.  I.  6.  compared  with  2  Cor.  3.  18.  "  But  we  all  with  open  Face  behold- 
ing (in  the  G  ifpel)  '.s  in  a  Cjlafs  the  Glory  of  the  Lord,  are  changed  into  the 
fame  Image  from  G'  ry  to  Glory,  even  as  by  the  Spirit  of  the  Lord,  or  the  Lord 
the  Spirit.  '  Eph.  4.  30.  "  And  giieve  noc  the  holy  Spirit  of  God,  whereby  ye 
are  fealed  unto  the  Day  of  Redemption."  [Qf  whofe  efFedlual  Operations  more 
hereafter.] 

4.  And  in  a  Word,  This  blefTed  Doctrine  is  founded  upon  the  authoritative 
and  pofitive  Declarations  of  the  divine  Oiacles,  all  the  divine  Perfedions,  found 
Reafn'n'Z  rhorefrom,  and  undeniable  Fadis.  As  the  Scriptures  do  declare  God 
to  be  the  Author  of  that  good  W  ,rk  of  Gr^ce,  boih  ^s  begun  and  perfeaed  j 
and  as  every,  of  God's  Works  arc  muft  worthy  of  himfelf,  as  a  Being  ot  mfinite 
Perfe£tions  ;  fo  right  Reafon  doth  teach  u.,  fairly  to  conclude,  chat  our  Propofiti- 
on  is  true. 

That  many  do  adtuallv  perfevere  in  Holinefs  unto  the  End,  and  fo  are  faved, 
is  what  oui  Opponents  do  readily  confefs ;  and  that  tht  determining  Caufe  of  fuch 
a  Perfeverance  is  attributive  unto  and  to  be  found  in  fome  Agent  or  ajiother, 

either 


3B0  Of  P  ERS  EVER  A  N  C  E. 

either  yod  or  his  Creature,  is  what  Reafon  itfelf  doth  affirm  ;  aKo  that  the  Ho- 
nour and  the  determining  Agency  do  go  together  :  So  that  the  Point  in  Hand  is 
brought  unto  a  fliort  Iflue.  As  the  holy  Scripture  doth  afcribe  the  fupream  and 
determining  Agency  in  this  Matter  unto  God,  the  Author  of  that  good  Work  ; 
fo  right  Reaibn  conchides,  that  it  is  not  to  be  found  in  the  Creature,  and  that 
confequently  unto  God  dqth  belong  the  folg  Glory  of  it.  Wherefore  for  A'len  to 
afcribe  the  determining  Agency  of  the  Saints  final  Perfeverance  unto  themfel-  's, 
is  not  only  to  pervert  the  true  Order  of  Things  in  the  Matters  of  Sanftification 
and  Salvation,  but  alfo  manifeftly  to  rob  God  of  his  Honour,  and  to  give  it  to 
his  Creature. 

And  here  to  prevent  Miitakes  and  Obje£lions,  mark,  the  Queftion  here  is  not, 
*'  Whether  the  renewed  perfevering  Soul  is  freely  adive  in  the  Point  of  Perfe- 
verance, conudered  as  a  Duty,  and  as  the  Effects  of  God's  giving  them  perfeve- 
ring Grace  ?  Nor  whether  it  be  a  commendable  A61  in  them  thus  to  do  ?"  For 
that  we  both  affirm.  But,  "  Whether  their  final  Perfeverance  in  Grace  unto 
Glory  doth  turn  upon  the  Hinge  of  a  felf-determining  free-will  Power,  or  that 
of  the  free,  efficacious  and  ail-conquering  Grace  of  God  ?"  It  is  upon  the  Sup- 
pofition  of  the  former  that  the  Arminians  do  plead  for  their  abfurd  Notions  of 
falling  from  Grace  :  And  upon  Suppofition  of  the  latter  it  is  that  we  maintain 
the  Saints  final  Perfeverance.  So  that  fueh  as  is  the  Foundation,  fuch  is  the 
State  of  the  Superftruclure  :  Where  the  Foundation  is  but  Sand,  it  is  no  Wonder 
that  the  Superflruflure  fhould  ever  be  in  a  tottering  Poflure,  liable  to  fall  and  ut- 
terly fail,  according  to  the  Jrminian  Scheme.  And  on  the  other  Hand,  'tis  an 
irrefragable  Argument,  that  the  Building,  with  every  Stone  thereof,  fhould  ftand' 
firm,  when  the  Foundation  is  an  impregnable  Rock,  and  the  Builder  not  frail 
Man,  but  the  all-wife  and  immutable  God  :  For  Believers  are  God's  Building, 
builded  togetheras  lively  Stones  a  fpiritual  Houfe,for  an  Habitation  of  God,  thro*' 
the  Spirit,  upon  the  Foundation  of  the  Apoflles  and  Prophets,  Jefus  Chrift  him- 
felf  being  the  chief  Corner  Stone.  It  is  his  own  Expreffion,  Mat.  i6.  i6» 
««  Upon  this  Rock  (meaning  himfelf)  will  I  build  my  Church,  and  the  Gates 
(;'.  e.  the  Powers  and  Policies)  of  Hell  (hall  not  be  able  to  prevail  againft  it." 
compared  with  Ifa.  28.  16.  "  Therefore  thus  faith  the  Lord  God,  Behold  I  lay 
in  Zton  for  a  Foundation,  a  Stone,  a  tried  Stone,  a  precious  Corner  Stone,  a 
Jure  Foundation."  And  (o  a  Jure  Foundation  for  the  Believer's  Faith  and  Hope 
to  reft  upon,  that  he  who  hath  begun  the  good  Word  in  him,  will  furely  perform 
it  until  the  Day  of  Jefus  Chrift,  when  this  great  Zeruhabel  (before  whom  Moun- 
tains become  a  Plain) '  will  bring  in  the  Head-Stone,  (giving  the  finishing  Stroke 
to  the  divine  Superftructure)   crying  Gracs^  Grace  unto  it. 

Thus  far,  in  general,  may  ferve  for  the  Proof  of  the  Point  in  Hand,  which  I 
ihall  (God  gracioufly  affifting)  in  a  more  particular  Manner  ratify  iind  confirm, 
la  doing  which,  I  (hall  attempt  further  to  difcover  the  Order  and  Harmony  of 
the  feveral  Branches  of  our  DocSlrine,  and  all  as  harmonizing  with  and  exalting 
the  divine  Perfedtions,  as  reprefenting  the  infinitely  glorious  God  in  the  greaf 
Work  of  Redemption  and  Salvation,  to  a(S  every  Way  worthy  oJ  bimfelf,  as 
moft  wifely  propounding  and  purfuing  an  End j  nothing  ihort  of  fais  own  Glory, 

m 


Of  P  ERSEFE  RANGE.  55t 

in  the  a6lual  Salvfftion  of  ali  his  ele£t,  redeemed  and  called  Ones,  and  thereby 
nianifeft  that  this  his  Work  is  moft  honourable  and  glorious  ;  that  it  is  wonder- 
ful, fit  to  be  remembrec),  and  mofl  highly  admired  j  that  this  Work  of  his  Hiiiuis 
is  Verity  and  Judgment,  that  ftands  faft  for  ever  and  ever,  and  is  done  in  Truth 
and  Uprightnefs,  who  hath  fent  Redemption  to  his  People,  and  hath  commanded 
his  Covenant  for  ever,  holy  and  reverend  is  his  Name,  Pfal.  m,  ..  .:    o^ 

Now  whether  we  confider  this  important  Work  in  Purpofe  or  Exec«tlor>,  we 
fhiU  find  that  all  the  divine  Attributes  do  fhine  forth  with  a    moft  marvellou.'? 
Sp.'endor,   fleadily  purming  the  great  End  propounded  :    Wjiich   (as   before  ob- 
ferved)  Time  and  Fail  do  and   will  difcover.     It  was  wholly  of  the  divine  and- 
fovereign  Pleafure,  whether  he  would  at  all  undertake  the  Redemption^  a-nd  Sal- 
vation of  any  one  of  the  apoftate  Race  of  Mankind  any  more  than  of  apof?ate 
Angels :  But  it  having  been  his  fovereign  Pleafure  to  do  it,   we  are  bound  in  all- 
good  Reafon  to  conclude,  that  he  would  not  do  it  in  a  \Y.\y  unworthy  of  himielf,^.' 
at  meer  Uncertainties,  fo  as  itfhould  be  liable  to  come  to  nought,  or  be  defective 
in  any  Part  thereof,  but  that  it  be  certain  to  be  performed  in  a  moft  wife  Man- 
ner, by  his  fteady  Counfels,  Power  and  Wifdom,  and  in  the  End  appear  to  be' 
full  of  incomparable  Beauty  and  Order,  moft  compleat  and  perfect  in  everv  P^rt : 
For  God  is  a  Rock,  whofe  Ways  are  Judgment,    whore   Work  \s  perfecl  ^  fo 
ihat  nothing  can  be  added  thereunto,  nor  diminifhed  therefrom. 

Wifdom  is   fuch  an  eflential   Perfedion  of  his  moft  glorious  Nafare,  that  he 
may  as  v/ell  ceafe /o7tf,  ?,s  cezih  to  he  all-toife^  yea,  he  is  Wifdonr.itfelf  :  He  is 
Ciod  only  wife,  the  only  wife  God  our  Saviour.     In  how  confpiciious  a  Manntr 
doth  this  Attribute  fliine  forth  in  his  Works  of  Creation  i^     Kow  exac^  13  Na- 
ture's Frame  !      What  marvellous  Beauty  and  Order  fit  upon  the  Face  ofali  hj-j 
Creatures,  in  their  Make  and   Subferviency   one   to  another!    Kow  conftantlv 
and  exa(51Iy  doth  the' Sun  keep  its  appointed  Circuit,  which  as  a  Bridegroom  com-' 
eth  out  of  his  Chamber  (in  the  Morning)  and  rejoiceth  as  a  ftrono-  Man  to  run  ■ 
a  Race  !    His  going  forth  is  from  the  End  of  the  Heaven,  and  his  Circuit  unto 
the  Ends  of  it, and  there  is  nothing  hid  from  the  H-eat  thereof.    Pfal.  jo.  4,  5.  6. 
How  wifely  hath  he  appointed  the  Moon  for  Seafons,  and  made  the  Sun  to  know  ' 
its  going  down  !    That  maketh  Darknefs,  and  it  is  Night,  and  that  again  maketh 
the  Morning  to  return,  caufing  the  Day-fpring  to  know  its  Place,   and  the  Sun 
the  Place  of  its  Rifing,  continually  to  run  its  appointed  Race,  in  Obedience  unb 
its  Maker's  Will  !     In  how  great  Wifdom   and  Beauty  hath  He  ^arnifhed  thet 
Heavens,  which  he  hath  ftretched  out  as  a  Curtain,  with   the  greater  and  leffer 
Lights  thereof,  the  Sun  to  rule  by  Day,   the  Moon  and  Stars  by  Night  !      Whf>' 
maketh  Ar£fnrus^  Orion,  Pleiades^  and  the  Chambers  of  the  South  3   that   bindeth." 
thefweet  Influences  oi  Pleiades,  atid  loofeth  the  Bands  of  Oricn  ;  thvit  brinceth. 
forth  Mazzaroth  in  his  Seafon,  and  guideth  Jr^urus  with  his  Sons  !   Who  Coimt- 
eth  the  Number  of  the  Stars,  and  calloth  them  all  by  their  Names  ;  that  number^ 
the  Clouds  in  Wifdom,  and  ftops  the  Bottles  of  Heaven  as  he  pleafeth  ;  t4i?.tturr.- 
eth  about  thofe  wandring  Cifterns  in  the  Sky  by  his  Wifdom  and'  Counfcl,  thaf: 
they  nrwy  do  whatfoev^r  he  commandeth  them  upon  the  Face  of  the  World  in 
the  Earth  f    Who  hoW^h  that  wonderful  and  powerttjl  Creature  the  Wind  in: 

Z  ZL  fela. 


352  Of   PERSEVERANCE. 

his  Fifts,  and  brings  it  out  of  his  Treafuries  to  execute  his  Will,  to  fhew  his 
Power  and  Wifdom  ;  that  maketh  fmali  the  Drops  of  Water,  and  poureth  down 
Rain  according  to  the  Vapour  thereof  j  yea,  that  hath  made  a  Decree  for  the 
Rain,  and  the  Way  for  the  Lightning  and  Thunder,  fo  that  the  Clouds  do  drop 
no  more,  nor  in  any  other  Place  but  that  which  he  hath  decreed  !  He  caufeth  it 
to  rain  upon  one  Place,  and  not  upon  another  ;  and  who  in  a  Word,  doth  great 
Things  and  unfearchable,  yea,  marvellous  Things  without  Number.  So  that  if 
we  only  look  upwards,  and  behold  the  Works  of  his  Fingers  there,  we  are  made 
to  adore  the  bright  Perfections  of  his  Nature,  his  marvellous  Wifdom  and  Power, 
devoutly  crying  out,  O  how  loudly  do  the  Heavens  declare  the  Glory  of  the 
Lord,  and  in  how  confpicuous  a  Manner  doth  the  Firmament  fhew  forth  his 
handy  Work  !  How  clearly  doth  Day  unto  Day  utter  Speech,  and  Night  unto 
Night  fliew  Knov/ledge,  both  of  the  Reality  of  his  Being,  and  that  with  him  is 
glorious  Majefty,  Power  and  Wifdom  !  For  great  is  our  Lord,  and  of  great 
Power,  his  Undcrfiandiiig  is  infinite  I  He  telleth  the  Number  of  the  Stars,  he 
calleth  them  all  by  their  Names :  He  hath  eftablifhed  the  World  in  Wifdom,  and 
ftretched  out  the  Heavens  by  his  Difcretion  !  Yea,  by  the  Word  of  this  glori- 
ous Lord  were  the  Heavens  made,  and  all  the  Hofl  of  them  by  the  Breath  of  his 
Mouth  !  He  fpake  and  it  was  done,  he  commanded,  and  it  rtood  faft  !  whofe 
Counfel  {l:andeth  for  ever,  and  the  Thoughts  of  his  Heart  unto  all  Generations  I 
He  hath  not  made  one  Drop  of  Water  too  much,  nor  one  Grain  of  Dufl  or 
Sand  too  many  j  there  being  a  moft  wife  Exaftnefs  and  due  Proportion  in  them 
all,  which  are  made,  as  it  were,  by  Weight  and  Meafure  :  For  he  hath  meafured 
the  VVaters  in  the  Hollow  of  his  Hand,  and  meted  out  the  Heavens  with  h's 
Span,  comprehended  the  Dufl  of  the  Earth  in  a  Meafure,  weighed  the  Moun- 
tains in  Scales,  and  the  Hills  in  a  Balance,  Ifa.  \o.  I2.  So  that  in  Honour  to 
his  glorious  Name,  it  becomes  us  freely  to  confefs,  that  he  made  nothing,  no, 
not  the  leaft  Atom  in  vain.  Hence,  as  pertinent  to  my  prefent  Purpofc,  I  (hall . 
fet  before  the  Reader  fume  emphatic  Expreflions  of  the  right  Rev.  Bifhop  Hopkins^ 
as  I  find  them  quoted  by  the  Rev.  Dr.  B.  Cobnan,  in  his  humble  (and  indeed 
very  excellent)  Difcourfe  of  the  Jncomprehenfiblenefs  of  God,  p.  67.  "  Do  you 
"  fee  Thoufands  of  little  Motes  and  Atoms  wandring  up  and  down  in  a  Sun  Beam  ? 
*'  it  is  God  that  {o  peoples  it :  He  guides  their  innumerable  and  irregular  Stray- 
'^'  ings :  Not  a  Z)/;^  flies  in  the  beaten  Road,  but  its  uncertain  Motion,  is  guided, 
"  and  the  Storm  fliall  not  carry  it  further  than  its  appointed  Place."  How  ma- 
nifold are  his  Works,  in  how  great  Wifdom  hath  he  made,  and  in  his  Providence 
doth  he  govern  them  all,  without  Superfluity  or  Deficiency,  all  cxadly  com- 
menfurate  with  the  eternal  Plan  and  Draught  of  the  all-wile  Mind  ? 

Now  if  all  this  be  true  of  God's  Works  of  Creation,  and  alfo  of  his  common 
Providence,  (of  which  more  hereafter)  furely  we  mufl  not  fay  lefs  of  the  Chiefs 
Top  and  Glory  of  all  his  Works,  viz.  that  of  Redemption,  wherein  he  defigned 
the  marvellous  Difplay  of  thofe  fhining  Attributes  and  Perfe<S^ions  of  his  mofl 
glorious  Nature, I'/'z.  his  fovereign  Mercy  and  Juflice,  Grace  and  Holinefs, 
Truth  and  Faithfulnefs,  (which  as  yet  lay  obfcure)  while  thofe  of  his  Wifdom 
and  Pow^r  ihone  forth  in  the  Works  of  Creatioi)>  which  yet  he  defigned  fliould 

.    ^  ■■  do 


Of   P  EKS  EVEKANCE.  553 

do  fo  much  more  (yea,  all  of  them)  in  their  meridian  Brightnefs  and   Glory  in 
Redemption  and  Salvation,  the  Chief  and  Glory  of  all  his  Works.     Hence,  by 
Way  of  peculiar  Emphafis,  this  Chief  of  the  Works  of  God  is  called,   not  only 
•  the  Wifdom^  but  alfo  the  manifold  Wifdom  of  himfelf,  according  to  the  eternal 
Purpofe,  which  he  purpofed  in  Cbrift  Jefus  our  Lord,   Eph.  3.  jo,  1 1.     So  that 
all  the  Tranfadlions  of  the  Redeemer  in  Time, are  exactly  correfpondeht  with  the 
eternal  Plan  of  Salvation  laid  out  in  infinite  Wifdcm  by   the  glorious  Three  in 
One,  faying.  Let  us  redeem  Man,  and  reftore  in  him  our  Image,  and  thereby 
make  him  meet  for  Fellowfhip  and  Communion  with  us  in  the  heavenly  Paradife. 
So  that  the  Time  of  his  Exhibition  in  the  Flefh,  emphatically  called  the  Fulnefs 
of  Time,  together  with  the  Manner  of  his  Conception,   the  Time,  Place  and 
Parentage  of  his  Birth,  his  Life  and  Death,  together  with  the  Nature,  Time, 
Manner  and  Ends  thereof,  yea,  the  very  particular  Circumftances  of  his  Life, 
Sufferings  and   Death,  do  all  exactly  anfwer  unto  the  sternal  Model :    His  being 
delivered  unto  Death  was  by  or  according  unto  the  Coutifel,  the  deiermwcte  Coun- 
fel  as  well  as  the  Foreknowledge  of  God,   Ails  1.  23.  Chap.  4.  28.     Herod  d.Xid 
Pontius  Pilate^  with  others,  both  Jews  and  Gentiles, were  gathered  together  again  ft 
him,  for  to  do  whatfoever  God's  Hand  and  Counfel  determined  before  to  be 
done.     So  that  here  is  no  Superfluity,  no  Deficiency^  no  TJncertainty,  all  mcfi  taail: 
and  uniform,   certain  -i^u^  fur e,  in  this  greafeft  of  V^ oik'^  Redenipticn,    as   the   lait 
Day  will  declare,  when  the  laft  and  finifhing  Stroke  fliall  be  given  thertunto  hy 
our  great  Zeruhbabel,    to  God's  eternal  Honour  and  his  EledV's  eternal  Wondes- 
and  Felicity.     Then  will  his  Church, whom  he  loved  and  gave  himfelf  for,  appear 
in  her  full  Glory  and  Splendor,  as  a  mofl  ccmpaSf,  compleat  and  beautiful  Building, 
erecSled  upon  a  y«rf  Foundation  :    The  prefent  Difcovery  and  View  of  which. 
(tho'  but  through  a  Glafs  darkly,  and  at  a  great  Diftance  ofF)  are  niojl  marvellous 
zx\^  furpri-zing,  delightful  zwd  refrejl.ing  unto  the  poor  longing  Believer,  whofe 
panting  Soul,  in  this  State  of  Abfence  and  Diftance,  cannot  forbear  fometimes 
(with  no  fmall  Degree  of  devout  and  fervent  Defire)  crying  out,  Make  Hafle,  O 
my  Beloved, and  be  thou  like  unto  a  young  Roe,  or  a  young  Hart  upon  the  Moun- 
tains of  Spices.     And  O  !  how  great  is  the  A-lercy  and  Grace  of  our  Gcd,  who 
in  the  mean  While  abounds  therein  towards  us  in  all  Wifdom  and  Prudence,  mak- 
ing known  unto  us  theMyftery  of  his  Will,  according  to  his  good  Pleafure, which 
he  hath  purpofed  in  himfelf,  that  in  the  Difpenfation  of  the  P'ulnefs  of  Times,  he 
might  gather  together  in  one  allThings  inChrift,both  which  are  inHeaven,  &  which 
are  onEarth,even  in  him:  In  whom  alfo  we  have  obtained  aninheritance, being  pre- 
deitinatcd  thereunto  according  to  the  Purpofe  of  him  who  worketh  all  Things  after 
theCounfel  of  hisownWill,that  we  (hould  be  to  thePraife  of  hisGlory,  Eph.j.S.  to 
13.  Wc  fpeak  the  Wifdom  of  God  in  a  Myftery,  even  the  hidden  Wifdom  which 
God  ordained  before  the  World  to  our  Glory.     And  furelv   if  the  winute/i  Q\x- 
cumftances  relating  to  the  Redeemer's  Death,  were  what  God's  Hand  and  Coun- 
fel (by  which  can  be  meant  nothing  lefs  than  his  ad^ivc  and  wife  Counfels)  deter- 
mined before  to  be  done,   (fo  that  according  to  Scripture-Predi<3ions)   not  one 
fail'd  ;  how  abfurd  is  it  to  conclude,  that  the  great  Ends  of  his  lncarnation,''Life^ 
Sufferings  and  Death,  fuch  as  the  Juftification,  EfFeilual  Calling,  compleat  Sanc- 

Z  z  2  tificatiorts 


<^^4  Of  P  ER  ^.JL  VER  AKC  R. 

mRciUtxh  and  Salvation  of  tHofe  for' whom  jie  died  and  rofe  again,  are  bfr  at  tfce 
■■utmoft:  Uncertainties  and  Contingencies  whether  they  fhalJ  be  effeduaily  anfwer'd 
or  not  ?  An  Abfurdity  which  is  the  natural  Offspring  of  the  Jrminian  Do6lrine 
■GiUriivsrfal  Redemption^    Free-wiii,  zxvA  falling  frvtn  Grace,   but  a  Doctrine  moft 

itinworthy  of  the  all-wife  God,  and  contrary  to  the  cleareft  Diibtcs  both  of  Grace 
and!rigi-)t  Reaibn  ;  which  therefore  doth  juftly  deferve  to  be  exploded  by  ail  wife 
iand  underftanding  Men.  How  odly  doth  it  found  to  fay,  that  fuch  a  Dodrine, 
and  fuch  a  medley,  uncertain  Scheme  of  Redemption  and  Salvation  cometh  forth 
from  the  Lord  of  Hofts,  who  is  wonderful  in  Counfel,  and  excellent  in  Work- 
ing, with  whom  is  Strength  and  Wjfdom  in  their  higheft  Perfection,  and  who 
u'orketh  ali  Things  after  the  Counfel  of  his  own  Will  ?  But  now  on  the  other 
.Hand,  how  exadtly  doth  it  comport  herewith  to  maintain,  that  this  infinitely 
xn'^fe  Worker  hath  made  with  his  Church,  in  Chrift  her  Head  and  Reprefentative, 

.an  everlafl:ing  Covenant,  ordered  in  all  Things  and  furc  ;  fo  that  in  Faith,  and 
with  exceeding  great  Joy,  every  of  her  true  Members  can  fay,  tha^t  herein  is  all 
■cur  Sahatiim  and  all  that  we  can  defire  to  render  it  compleat  znilperfe^  P 

Here  then,  feeing  this  Argumcne  is  (without  Fraud  or  Force)   fo  very  conclu- 
•  fivc,  we  will  enter  a  little  deeper  into  it.      And  to  that  End  1  fhall,  by  divine 

■  AfE^ance,  t;:ke  fome  further  Profpedl  of  the  Works  of  divine  Providence,  in 
Things  of  a  lower  Concern  than  that  of  eternal  Salvation,  as  I  have  done  with 
Ref^ard  unto  God's  Works  of  Creation  ;  wherein  we  fhall  have  Occafion  to  ob- 
i'zrve  the  marvellous  Difplays  of  the  infinite  Wifdom  and  fteady  Counliils  of  Hca- 

« 'V'en  in'powerfuUy  and  moft  exactly  bringing  about  fuch  gi'eat  Events  as  were 
determined  on  hy  the  eternal  Mind,  notwithftanding  the  vaft  Unlikelihood  of 
the  Thine,  according  unto  all  human  Appearance,  being  attended  with  manifold 
and  great  Obliructions  ;  all  which  being  fubjedt  to  the  divine  Controul,  are  not 
only  fupprefs'd  from  hindering,  but  alfo  {o  over-ruled,  as  that  they  become  fub- 
fervicnt  unto  the  all-wife  Defigns  and  Conduit  of  divine  Providence  ;  whereby 

Cin  a  Way  of  Wifdom  and  Holinefs,  God  brings  Light  out  of  Darknefs,  Good 
out  of  Evil,'  and  Order  out  of  Confufion  ;  wherein  the  bright  Signatures  of  his 
unf>;arch^b!e  Wifdom,  Power,  Immutability,  Faithfulnefs  in  his  Promifes,  toge- 
ther with  his  rich  Mercy  and  Goodnefs  to  his  Church  and  eledt  People,  Juftice 
and  ^  Terror    to  their    Enemies,    appear  with   a  Soul-ravifhing  and   dazzling 

"Luiire,  as  coming  forth  from  the  Lord  of  Hoits,  who  is.  wonderful  in  Counfel, 
■and  excellent  in  Working,  declaring  the  End  from  the  Beginning,  and  from  m- 
cierrt  Times  the  Things  that  are  not  yet  done,  faying,  My  Counfel  fl^all  ftand, 
and  1  will  do  all  mv  Pleafure.  So  that  what  he  hath  purpofed  none  can  difannul  ; 
and  when  his  Arm  is  ftretched  out,  none  can  turn  it  back  :  For  the  Lord  of  Hofls 

;  hath  fworn,' faying.  Surely  as  I  have  thought,  fo  it  fhall  come  to  pafs,  and  as  I 
iha^'fev purpofed,  fo  fhall  it  fland,   Jfa.   14.  24,   27. 

ii'TJow  remarkably  true  did  this  Account  of  Things  appear  in  the  Condu<Sl  of 
divine  Providence  with  Refpe6l  to  the  Cafe  of  Jofeph^   whom  God  had  defigncd 

--in  due  Time  to  make  Lord  over  Egypt,  and  by  that  Means  to  preferve  alive  the 

.-theivonly  vifible  Church  in  the  World,  and  from  the  Loins  of  fome  of  whom  the 
Mfiss^i  AH  was  to  iWnirr,  according  to  the  Flefli  ?     Thus  the  Defign  of  God  is 

-    .;.      .  °  laid: 


Of   PERSEVERANCE,  ^.^^ 

laid:  But  to  iuuman  Appearances,  how  unlikely  that  it  (houid  be  efF€«Skd,  j^nce 
in  many  and  great  Obftru£tions  lay  in  the  Way  of,  ic,  yea,  fuch  as  feemed  more 
liiJcely  to  iil'ue  in  Jafeph's  Difgrace,  than  of  his  coming  to  Honour,  or  in  his 
Diilbiution  by  Death,  inttead  of  bcccmiing  an  Inftriiment  of  faving  much  People 
alive.  But  the  Counfcl  of  the  Lord  murt  liand,  and  therefore  all  rhofe  Obrtruc- 
tions,  which  as  {o  many  Mountains  flood  in  the  Way,  muft  (as  they  v.'ere)  be 
removed  out  of  the  Way,  and  become  a  Plain,  yea,  made  fubfcrvient  unto  the 
grand  Defign  of  the  Almighty,  until  it  was  eftbfted,  as  the  Event  declared*  The 
Defigns  of  his  Brethren  anil  thofe  of  his  wickred  Millreis  were  evil,  but  God's 
were  good.  The  wiiole  facred  Hiitory  of  this  Providence  is  very  enfertainine;,  as 
fitly  calculated  to  yield  both  divine  Profit  &  Pleafure  to  the  chriftlan  Mind.  The 
Works  of  the  Lord  are  great  and  woniierfuJ,  fought  out  of  aji  them  that  bave 
Pleafure  therein.  ■     ,  . 

To  this  I  might  mention  the  Coodufl:  of  diwine.  Providence  toward:?  David  in 
taking  him  from  the  Sheep  fold  and  advancing  him  unto  the  Throne  of  1  frail. 
Infhnces  of  this  Kind  are  numerous,  and  make  a  nobleTigure  in  facred  Hiltorv. 
Look  upon  the  Church  in  Egypt-,  and  behold,  the  more  they  virere  opprefled 
.the  more  they  grew  and  increafed,  and  at  lafi  brought  out  of  that  Houfc  of  Bon- 
dage by  the, powerful  Arm  of  the  Almighty,  to  the  Terror  and  Deftrudion  of 
t'leir  Enemies,  which  were  cruel,  politic  and  powerful  ;  and  that  too  at  that  par- 
ticular Juncture  of  Time  which  God  had  appointed,,  and  that  had  been  foretold 
feveral  Hundreds  of  Years  before.  Exod.  12.  41.  *' And  it  came  to  pafs,  that 
at  the  End  of  the  four  Hundred  and  thirty  Yeans,  tvcn  the  felf-jixme  Ehvy  all  the 
•  Hofts  went  out  from  the  Lauid  of  Egypt,''  I'.je  7;c„i.  ic  d..oa  -t  y  r. ;■:.'. j  _  .  . 

Yea,  view  we  the  intire  Account  of  Things,  fr(aiiOod*:s  PromiTe  to  Mra- 
ham,  that  his  Seed  fliould  inherit  the  Land  of  Canaan^  to  their  a<5tual  inheritina- 
thereof,  and  we  fhall  fee  the  divine  Counfels  (leering  on  in  their  ffeady  Courfe 
through  whole  Crouds  of  Difficulties  and  a  great  Length  of  Time,  in  fo  exa£t 
a  Manner,  that  when  they  were  actually  accomplifhed,  Jojhua  told  the  IfraeliteSy 
laying.  Not  one  Thing  hath  failed  of  all  the  good  Things  which  the  Lord  your 
God  fpake  concerning  you  ;  all  are  come  to  pafs  imto  you,  and  not  one  Thino- 
hath  failed  thereof,   Jo/}).   21.  45.   Chap.   23.   14. 

Thus  I  might  trace  the  Hiftory  of  divine  Condu£l  in  preferving  his  Church 
unto  this  Day,  and  make  the  fame  Conclufion  ;■  fo  that  in  Times -of  hotteft  Pef- 
fecution  it  became  a  Proverb,  that  the  Blood  of  the  Martyrs  xvas  tlte  Seed  of  the 
Church.  Behold  a  Bufli  burning,  but  not  confumed,  fVill  preferved  fair  and  flou- 
rifliing  !  And  I  may  fafely  venture  to  aver,  from  the  Scripture  Account  of 
Things,  that  at  the  laft  Day,  when  Chrift  fliall  come  again  the  feeond  Time 
without  Sin  unto  Salvation,  then  it  will  appear  that  of  all  that  God  hath 
determined  and  laid  with  Refpedt  unto  his  Church's  Salvation,  not  one  Thing 
bath  failed  of  all  the  good  Things  which  the  Lord  their  God  hath  fpake  con- 
cerning them,  all  are  come  to  pafs  unto  them,  not  one  Thing  hath  failed  thereof, 
all  taking  their  Rife  in  the  eternal  Counfels. 

In  fhrirt,  if  we  allow  God  to   be  an  eternal  Being,   and  the  Author  of  our 

Salvation  in  Time,  HeAfijn  kfelf  fay$,  that  Aich  grand  £ffe^  arc  not  theProdua 

ci>Ji«^  of 


^rs  OfFERSEVERANCE. 

of  an  YtfterJay's  After-thought,  but  of  an  eternal  Counfel  and  Purpofe,  laid  out 
in  the  wifeft  and  beft  Manner,  anfwerable  to  the  tranfcendent  Excellencies  and 
Perfe6lions  of  our  great  God  and  Saviour.     Now  as  the  Eleit  are  faid  to  be  cho- 
fea  in  Chrift  before  the  Foundation  of  the  World,  that  they  fhould  be  holy,  and 
have  Redemption  through  his  Blood  ;   chofen  unto  San<5lification  and  Salvation  ; 
and  as  they  are  faid  to  be  chofen  in  Chrift  by  the  Father,   in  Chrift  I  fay,  the 
Head  and  Saviour  of  his  Church  ;  fo  'tis  very  evident,   there  pafled  an  eternal 
Covenant-Tranfadlion  between  the  Father  and  the  Son  about  the  Elect's  Salva- 
tion.    Hence  he  is  emphatically  called,  the  Covenant  which  theFather  hath  given 
for  the  People,   J  fa.  49.  5.  to  9.  and  in  "Lechariah  we  read  of  a  Counfel  of  Peace 
between  them  both  j  and  Ifa.  54.  10.  of  God's  Covenant  of  Peace,  more  firm 
than  the  Hills  and  Mountains  :  See  alfo  Pfal,  89.   28.  where  the  Father  faith  of 
the  Son,  as  the  covenanting  Head  of  the  Ele6^,  My  Covenant  fhall  ftand  faft  with 
him.     Now  this  is  called  a  Covenant  of  Peace,  in  Regard  of  the  great  End  of 
that  Covenant-Tranfa<£lion,  which  was  to  make  Pvcconciliation  for  the  Sins  of  the 
People,  by  the  propitiatory  Sacrifice  of  himfelf,  and  that  in  the  End  they  miglt 
be  faved  from  Wrath  through  him  :  Hence  God  is  called  the  God  of  Peace,  who 
brought  again  from  the  Dead  our  Lord  Jefus,  the  great  Shepherd  of  the  Sheep, 
(mark)  thro' the  Blood  of  the  everlafting  Covenant,  Heh,    13.    20.     According 
to  which  Covenant,  the  Son  being  chofen  by  the  Father  as  Head  of  the  Ele6l 
which  were  chofen  in  him,  was  to  become  incarnate  ;  that  /V,   in  the  Fulnels  of 
Time  he  was  to  aflume  their  Nature  into  a  Union  with  his  divine,  ftand  in  their 
Law-Place,  fufter  and  die  as  a  propitiatory  Sacrifice,  to  the  fatisfying  the  righte- 
ous Demands  both  of  Law  and  Juftice,&  to  make  up  the  Breach  between  the  Fa- 
ther and  the  Ele6t  i  that  he  fhould  pay  down  the  Price  of  their  Redemption  to 
the  full,  purchaftng  for  them  both  Grace  and  Glory,  that  he  fhould  take  them 
under  his  Charge  and  Care,  fo  as  that  not  one  of  them  be  loft.     He  undertook  to 
atone  and  interceed  for  them  as  their  Prieft,  to  teach  them  as  their  Prophet,  by 
his  Word  and  Spirit,  the  Will  of  God  for  their  Salvation  ;   to  fubdue  them  to 
himfelf,  to  rule  in  them,  over  them,  and  for  them,  as  their  King  and  Captain 
of  their  Salvation,  and  fo   to  defend  them  from  all  Enemies  whatfoever,  Sin, 
Satan,  the  World,  Death,  Hell,  and  the  Grave,  and  to  fee  them  all  forth  coming 
at  the  great  Refurredion-Day  :  Hence  'tis  faid,  that  he  muft  reign  until  he  hath 
put  all  Enemies  under  his  Feet,  and  the  laft  Enemy  that  fliall  be  deftroyed  is 
Death,    i  Cor.  15.  25,  26.     To  thefe  Ends  were  they  chofen  in  him,  and  given 
to  him  in  Charge  by  the  Father  :  Hence  faith  the  Redeemer,  'Joh.   6.   38,   39. 
»'  I  came  down   from  Heaven  not  to  do  mine  own  Will,   but  the  Will  of  him 
that  fent  me,  that  of  all  that  he  hath  given  me  I  fhould  lofe  nothing,   (no,   not 
their  Duft)  but  raife  it  up  at  the  laft  Day."     Joh.j'j.  2.  *' As  thou  haft  given 
him  Power  all  Flefh,  that  he  (hould  give  eternal  Life  to  as  many  as  thou  haft 
jgiven  him."     Accordingly  will  he  at  laft  prefent  them   to  his  Father,  faying, 
*«  Behold  I  and  the  Children  which  thou  haft  given  me,"  Heb.  2.   13. 

Thefe  were  the  Engagements  of  Chrift  on  his  Part  of  the  Covenant  of  Peace  : 

Upon  this  the  Father  engages  to  prepare  him  a  Body,  promifeth  him  Help  and 

Succour,  Honour  and  Glory  ;  alfo  Grace,  Peace>  Pardon,  and  Salvation  to  the 

\\  Elea, 


Of   PERSEVERANCE.  ^^y 

Ele«a,  reprefented  by  him  :  The  Holy  Ghoft  alfo  undertakes  to  be  their  Sanflt- 
fier  and  Sealer  unto  the  Day  of  Redemption.  See  Heb.  lo.  7,  8,  9,  10,  ^'c, 
I  fa.  49.  3.  to  10.  Chap,  50.^7,  9.  Chap.  53.  2  The/.  2.  13,  14.  Eph.  4.  30. 
ttence  it  is  that  we  read  of  Grace  given  them  in  Chrift  Jcfus  before  the  World 
began,  iTim.  1.9.  and  of  their  Hopes  of  eternal  Life,  which  God,  that  cannot 
lie,  hath  promifed  before  the  World  began.  Where  obfcrve,  (i.)  a  Promife 
made;  (2.)  the  Bleffing  promifed,  7;/z.  eternal  Life,  and  by juft  Confequence 
Grace  to  perfevere  unto  the  End  ;  note,  (3.)  the  Date  of  this  Promifc's  Com- 
mencement, before  the  World  began,  and  therefore  could  not  be  made  to  any 
Man  or  Angel,  it  muft  then  be  unto  the  Son,  as  the  Ele^l's  Head  and  Rcprefen- 
tative  in  that  eternal  Covenant  of  Peace,  who  then  received  Grace  for  them  ; 
note,  (^.)  the  Maker  of  this  Promife,  emphatically  called,  God  that  cannot 
lie  ;  that  is,  the  unchangeable  and  faithful  God,  that  keepeth  his  Covenant,  and 
flands  unto  this  his  Piomife,  founded  upon  the  Covenant-EngatJemcnts  of  the 
Son,  as  Head  of  his  Chofen.  Hence  it  is,  that  to  Believers,  who  arc  Partakers 
of  the  divine  Nature,  do  belong  many  exceeding  great  and  precious  Promifes  j 
and  they  are  fuch,  becaufe,  firjl,  the  Things  promifed  are  of  a  moft  valuable 
Nature,  even  Grace  and  Glory  ;  and  fecondly^  becaufe  they  are  fure  to  be  per- 
formed :  Hence  the  new  Covenant  is  faid  to  be  eftablifhed  upon  better  Promifes 
than  thofe  of  the  firft  Covenant,  which  were  Tea  and  Nay^  founded  upon  Crea- 
ture-Condition?, and  fo  uncertain  as  to  their  Performance,  Do  this  and  live  ; 
wh  rea>  the  Promifes  of  the  new  and  everlafting  Covenant  of  Grace  and  Peace 
are  abf  lute  and  fure,  becaufe  founded  upon  the  Suretifhip  Engagements  of 
Chrift,  the  Tenor  of  which  run  thus,  /  will,  and  you /hall ;  I  will  be  your  God, 
and  }ou  fhajl  be  my  People  :  and  fuch  like. 

Hence  'tis  very  obfervable,  that  fuch  Kind  of  Promifes  are  mentioned  as 
founded  upon  Chrift's  Satisfadron,  or  compleat  Offering  of  himfelf  for  them, 
and  ^s  flowing  therefrom.  Heb.  10.  12.  to  19.  "  But  this  Man,  after  he  had 
offered  one  Sacrifice  for  Sins,  for  ever  fat  down  on  the  right  Fland  of  God  ; 
from  henceforth  expeding  'till  his  Enemies  be  made  his  Footftool :  For  by  one 
Offering  he  hath  perfected  for  ever  them  that  are  fan£tified.  (Now  mark ) 
Whereof  the  Holy  Ghoft  alfo  is  a  Witnefs  to  us :  For  after  that  he  had  faid  be- 
fore, this  is  the  Covenant  that  I  will  make  with  them  after  thofe  Days  faith  the 
Lord  i  I  will  put  my  Laws  into  their  Hearts,  and  in  their  Minds  will  T  write 
them  :  And  their  Sins  and  Iniquities  I  will  remember  no  more.  Now  where 
Remifiion  of  th.e'e  is,  there  is  no  more  Offering  for  Sin."  See  alfo  Heb.  8.  6. 
to  the  End,  where  we  have  more  to  the  fame  Purpofe-,  where  the  Apoftle  hath 
an  immediate  Reference  unto  thofe  Promifes  of  a  new  Heart,  a  new  Spirit,  and 
fuch  like,  in  Jer.  31.  31,  32,  33,  34.  and  in  the  3.6th  Chapter  ofEzeHe^, 
alfoj^r.  32.  38,  39,  40.  **  And  they  fhall  be  rty  People,  and  I  will  be  their 
God  ;  and  I  will  give  them  one  Heart  and  one  Way,  that  they  may  fear  me 
for  ever,  for  the  Good  of  them  and  their  Children  after  them  ;  and  I  will  make 
an  everlafting  Covenant  with  them,  that  I  will  not  turn  away  from  them  to  do 
them  good  ;  but  I  will  put  my  Fear  into  their  Hearts,  that  they  fhall  not  de- 
part from  me.     Now  all  this  is  founded  upon  the  aforefaid  Covenant-Tranfaaions 

between 


358  Of  P  E  RS  EVE  K  A  N  C  E. 

between  the  Pother  and  the  Son,  and  are  ratified  to  the  Elecfl  by  the  afaitfei^ 
Compleatneis  of  his  Offering,  by  which  he  hath  perl"e6kd  for  ever  them  that  are 
fandlified,  {fnark)    them  that  are  fan<5lified,  all  the  Eledl,  whether  of  the  Jeivifh 
©r  the  C^rt///^  Race  ;  the  Apoftie,  you  fee, applying  here  all  thofe  Old-Teftamcnt 
abfolute  Promifes  unto  all  and  every  of  thofe  Chrift  gave  htn:ife!f  rn  Offering  for, 
withoutDifference, whether  they  be  Jews  vtGrceks.     I  remark  thisyin  order  to  fhew 
how  vainly  'tis  objedled  to  us,  that  the  aforefaid  Old-Teflament  Texts   have  aa 
only  peculiar  Reference  to  the  Converfion  of  the  Jnas  m  the  latter  Day.     And 
by  the  Way,  fuppofe  it  iiad,   flill  the  Hockuna  oi  abfolute  and  efficadom  Grace  \ 
plead  for  flands  good  fo  far,  according  to  the  Grant  implied    in  the  OhjctS^ion. 
But  fince  the  Apoftle,  who  perfectly  knew  the  Mind   of  God,   applies  the   faid 
Texts  to  the  New-Teftament  Dii'penfation,    by   which  both    ^Jcws  and  Gentiles 
were  broiight  into  one  Fold,  our  Argument  thence  in  Behalf  of  the  Dudtrine  d 
ahfolute  and  efficacious  Grace,  and  the  Saintsyi'afl/  Perfeverance  ftands  firm  and  un- 
fhaken  :  Neither  is  it  to  any  Purpofe  here,   to  bring  in  a  Heap  of  If's,  and  Jyy 
But'sy  and  talking  about  conditional  Piomifes,  becaufe  thefe  better  Promifes  of  the 
Covenant   of  Peace,  founded  on  abfolute  Grace  and  the   Redeemer's  perfe<?l: 
Offering,    are   fruitful  Promifes,     containing    all    the    conditional     Promifes 
within   their   Bowels  ;    that    which   comes  forth  under  the  Appearance   of   a 
Condition  being  the  Subjed  of  a  faithful  Promife.     For  Infbnce,  J^  i^faid,"  He 
that  believetb  and  is  baptised,  fliall  be  faved  ;"  why  the  new  Covenant  engageth 
to  give  Faith  to  the  Soul,  whereby  it  is  enabled  fiivingly  to  beli-eve,   Faith  is  not 
of  our  feives,  it  is  the  Gift  of  God,   Eph.  2.  8.     The  fame  may  be  faid  of  Re- 
f.eutance,  as  appears  from  Zech.  12.  10.   "I  will  pour  out  upon  the  Houfe  of 
Davidy  and  the  Inhabitants  of  Jerufahriy  a  Spirit  of  Grace  and   Supplication  ;'*• 
wheiKfi  it  follows,  as  the  natural  Effeds  of  this»  "  And  they  fhall  look  upon  him 
wiiom  they  have  pierced  and  mourn,  dj'c/'   compared   with  A£ls  5.   30,  ^t. 
<=*,  The  Godof  our  P'athers  raifed  up  Jefus  whom  ye  flew  and  hanged  on  a  Tree, 
him  hath  God  exalted  with  his  ifight  Hand,  to  be  a  Prince  and  a  Saviour,  for  to' 
give  Repentance  to  7/r<2f/ and  Remiilion  of  Sins ;"  compared  with  ASis   11.   8. 
*'  Tlien  hath  God  alfo  to  the  Gentiles  granted  Repentance  unto  Life."     So  that 
by  the  Houfe  of  Z)*2'yi^,  and  the  Inhabitants  of  Jerujalem,  and   IJrad,  to  whcna* 
tiofi  faid  Promifes  were  made,   we  are  to  underfland  God's  Eledl   amongfl  the 
Q^tiles  as  well  as  the  Jews.     Again,  i|  launder  the  Form  of  a  Condition  faid 
by  ©ur  l-ord,   "  Him  that  cometh  unto  me,  1  will  in  no  wife  call  out ;"  why  it 
is  tliefe  abfolute  Promifes  of  the  better  Covenant  that  maketh  the  Soul  both  wil- 
UDgQod  able  to  come.     Job.  6.  37.  "  AJI  that  the  Father  giveth  unto  me,  fjall 
(cofloe  unto  me,  and  him  that  cometh  unto  rae  I  will  in  no  wife  caft  out"^;  which 
Text,  yoii  fee,  hath  a  peculiar  Reference  to  the  Covenant-Tranfadlions  that 
pafeM  between  the  Father  and  the  Son,  as  above  explained.     Again,   [§  ii  faid 
under   the  Form  of  a  Condition,   "He  that  endureth  unto   the  End,   fhall 
bfi  faved}"  why  this  better  Covenant  doth  at  once  engage  for  the-  giving  the 
abovefaid  Grace,  and  for  the  Believer's  final  Perfeverance  in  the  fame  ;  all  is 
comprised  in  the  Proaiife  of  a  new  Heart,  and  that  God  will  not  turn  away  from 
ibem  to  dothcju  goodjijut  that  he  will  fo  put  his  Fear  into  their  Hearts,  that 

they- 


Of   PERSEVERANCE.  359 

they  ftiall  not  finally  depart  from  him.  If  the  Saints  do  finally  apoftatize,  it  rtiuft 
be  either  by  God's  utter  forfaking  of  them,  or  by  their  utter  forfaking  of  him, 
or  by  fomething  plucking  them  from  under  his  Care,  and  out  of  his  Hand  :  But 
neither  of  thefe  can  be,  fince  God  has  thus  engaged  for  them  in  Covenant,  and 
declared  that  they  fhall  be  kept  by  his  Power  thro'  Faith  unto  Salvation,  ready 
to  be  revealed  in  the  laft  Time.  Where  obferve,  that  God's  Power  is  as  at  once 
engaged  for  their  Salvation  the  End,  and  for  their  perfevering  Faith  unto  the  End 
that  they  may  be  faved  :  So  that  a  perfevering  Faith  cannot  be  a  Condition  of  this 
better  Covenant,  becaufe  (as  Dr.  Chauncy^  in  his  Do£lrine  according  to  Gcdlinefs, 
p.  132.  well  obferves)  "  it  is  an  Effe6l  of  the  conditional  Part  of  the  Covenant 
*'  that  Chrift  performed  ;  it  is  the  abfolute  Gift  of  God  unto  us,  and  cannot 
*'  come  to  us  but  upon  Condition  of  Chrift's  Righteoufnefs ;  and  therefore  can 
*«  be  no  other  Condition  than  of  Order  and  Connedtion  in  the  Promifes,  and 
"  their  Performances,  Epb.  2.  8.  2  Thef.  2.  13.  2  Pet.  i.  i.  "  Simon  Peter  a 
*'  Servant  and  an  Apoftle  of  Jefus  Chrift,  unto  them  that  have  obtained  like  pre- 
*'  cious  Faith  with  us,  through  the  Pvighteoufnefs  of  God  and  our  Saviour  Jefus 
*'  Chrift."  ^eji-  Doth  not  the  Gofpel  require  Faith  as  the  Condition  to  in- 
**  tereft  Men  in  Chrift  ?  Anf.  There  is  a  twofold  Intereft  commonly  fpoken 
*'  of;  Intereft  by  Way  of  Right,  and  Intereft  by  W'ay  of  Participation,  Claim 
"  and  Pofleflion  :  In  the  firft  Senfe,  Chrift  is  the  only  Condition  of  Intereft  ;  in 
*'  the  laft  Senfe,  Faith  is  a  Condition  of  Connection,  as  a  Means  orlnftrument 
*'  of  Participation  of  the  Gift  of  the  Promife  of  the  faid  Covenant,  and  there- 
*'  fore  a  Benefit." 

I  proceed  to  obferve,  that  fince  Chrift  has  finiflied  what  his  Father  gave  him, 
and  which  he  undertook  to  do,  in  his  Humiliation-State,  and  fince  he  is  now  do- 
ing in  a  State  of  Exaltation  what  he  alfo  undertook  to  perform,  and  certainly 
engaged  to  purfue  the  fame  'till  the  whole  is  compleated,  it  naturally  follows, 
that  all  the  Promifes  of  God  the  Father  in  him  for  the  Soul-faving  Ufe  and  Bene- 
fit of  the  Eledl,  the  Saints,  arc  I'ea,  and  in  him  Jmen^  to  God's  Glory,  2  Cor. 
I.  20.  They  are  many,  they  are  exceeding  great  and  precious,  they  are  fuch  as 
contain  in  them  whatever  is  needful  to  perfect  and  compleat  the  Redeemed's 
Sandification  and  Salvation,  founded  in  the  Grace  and  the  moft  precious  Blood 
of  that  everlaftingCovcnant  which  is  ordered  in  all  Things  and  fure,  2  Sam.  23.  5.'' 
*'  I  have  made  a  Covenant  (faith  God)  with  my  Chofen  ;  I  have  fworn  unto  Da- 
vid my  Servant,  /.  e.  Chrift  the  true  fpiritual  David.,  thy  Seed  will  I  eftablifti 
for  ever,  and  thy  Throne  unto  all  Generations  :  For  a  Seed  fhall  ferve  him,  and 
it  ftiall  be  accounted  unto  the  Lord  for  a  Generation  ;  my  Covenant  fliall  ftand 
faft  with  him,"  P[al.  22.  30.  Pfal  89.  3,  4,  28.  To  which  End  God  hath 
engaged  all  his  Attributes,  vi%.  Grace,  Wifdom,  Power,  Holinefs,  Faithfulnefs, 
Immutability  and  Oath  ;  fee  V'cr.  28,  29,  to  38.  "  My  Covenant  fhall  ftand 
faft  witK^him  :  His  Seed  alfo  will  I  make  to  endure  for  ever,  and  his  Throne  as 
the  Days  of  Heaven." 

Objeiiion.  Ay,  but  how  if  they  fliould  forget  themfelves  and  prove  difobedient, 
then  furely  the  Covenant  is  of  no  Force  to  fave  them  ? 

A  a  a  Jnfwer, 


360  Of   ?  ERS  EV  EP.ANCE. 

Anfwer.  No  fuch  Thing  ;  yea,  fo  far  from  it,  that  the  Covenant  hath  provided 
a  Rod  of  Corredion,  a  fandifted  Rod,  for  their  Recovery,  by  true  Repentance  ; 
if  they  go  aftray,  the  Rod  {hall  bring  them  back  again  by  a  weeping  Crofs,  as  it 
follows  Ver.  30.  *'  If  his  Children  forfake  my  Law,  and  walk  not  in  my  Judg- 
ments, if  they  break  mv  Statutes,  and  keep  not  my  Commandments  ;  then,  what 
then  ?  Why,  then  will  I  vifit  their  TranfgrefTions  with  a  Rod,  and  their  Iniquities 
with  Stripes :  Neverthelefs,  my  Loving-kindnefs  will  I  not  utterly  take  from  him, 
nor  fufFer  my  Faithfulnefs  to  fail.  JVly  Covenant  will  I  net  break,  nor  alter  the 
Thing  that  is  gone  out  of  my  Lips.  Once  have  I  fworn  by  my  Holinefs,  that  I 
will  not  lie  unio  David,  Chrift  the  fpiritual  David.,  his  Seed  fhall  endure  forever, 
and  hisThrone  as  the  Sun  before  me  :  It  fliall  be  eftablifiied  for  ever  as  theMoon, 
and  as  a  faithful  VVitnefs  in  Heaven."  This  will  God  do  unto  them,  and  not 
forfake  them  :  He  will  chaden  them,  that  they  may  not  be  condemned  with  the 
World.  Ifa.  54.  7,  t^c.  "  For  a  fmall  Moment  have  I  forfaken  thee,  but  with 
great  Mercies  will  I  gather  thee :  In  a  little  Wrath  I  hid  my  Face  from  thee  for 
a  Moment,  but  with  everlafting  Kindnefs  will  I  have  Mercy  on  thee,  faith  the 
Lord  thy  Redeemer.  For  this  is  as  the  Waters  of  Noah  unto  me  :  For  as  I  have 
fworn  that  the  Waters  of  Noah  fnall  no  more  go  over  the  Earth,  fo  have  I  fworn 
that  I  will  not  be  wroth  with  thee,  nor  rebuke  thee.  For  the  Mountains  fhall 
depart,  and  the  Hills  be  removed,  but  my  Kindnefs  fhall  not  depart  from  thee, 
neither  fliall  the  Covenant  of  my  Peace  be  removed,  faith  the  Lord  that  hath 
Mercy  on  thee."     What  can  be  fuller  than  this  ? 

OljfSi'.on.  Ay,  but  this  refers  to  the  yeius. 

Anfwer.  That  is  a  great  Miftake  ;  tor  the  Chapter  contains  a  famous  Pro- 
phefy  of  the  calling  and  gathering  the  Gentiles  into  Chrift's  Fold  under  theGofpel, 
as  is  moft  evident.  Befides,  it  is  exprefly  faid,  Ver.  17.  "  This  is  the  Heritage 
of  t4ie  Servants  of  the  Lord,  and  their  Righteoufnefs  is  of  me,  faith  the  Lord." 
Moreover,  this  Argument  is  (trengthned  by  a  notable  Text  in  the  New-Tefta- 
ment ;  Heh.  6.  16.  to  the  End,  *'  For  Men  verily  fwear  by  the  greater,  and  an 
Oath  for  Confirmation  is  to  them  an  End  of  all  Strife  :  Wherein  God  willing 
more  abundantly  to  (hew  unto  the  Heirs  of  Promife  the  Immutability  of  his 
Counfel,  confirmed  it  by  an  Oath,  that  by  two  immutable  Things,  vi-z.  God's 
Promife  and  Oath,  in  which  it  was  impoflible  for  God  to  lie,  we  might  have 
ftrong  Confolation  who  have  fled  for  Refuge  to  lay  hold  upon  the  Hope  fet  before 
us  :  Which  Hope  we  have  as  an  Anchor  of  the  Soul,  both  fure  and  fledfaft,  and 
which  entreth  into  that  within  the  Vail,  (;.  e,  into  Heaven)  whither  the  Fore- 
runner is  for  us  entred,  even  Jefus,  made  an  High-Prieft  for  ever  after  the  Order 
oi  Melchizedeck,'"  So  that  there  is  a  mofl  fure  Foundation  laid  for  all  the  Heirs 
of  Promife  following  after,  and  fafe  Arrival  thither  ;  and  they  have  the  greareft 
Encouragement  that  can  be  given  them  to  be  looking  unto  Jefus, as  theAuthor  and 
Fini{heroftheirFaith,rmce  he  is  gone, as  their  High-Priefl, their  Saviour  k  Fore- 
runner,to  prepare  aPlace  for  them, that  in  dueSeafon  he  may  receive  them  to  him- 
felf  in  thofe  blefTed  heavenly  Manfions,  Job.  14.  i,  2,  3.  The  united  Power  of 
himfelf  and  Father  is  engaged  for  the  adual  and  full  Accomplifhment  of  it  ;  Job. 
10.  27,  28.  "  My  Sheep  hear  my  Voice,  and  I  know  them,  and  they  follow  me, 

and 


Of    P  ERS  EV  E  RANG  E,  361 

and  i  o-tve  unto  them  eternal  Life,  and  they  (hall  never  perifh,  neither  fhall  any 
pluck 'them  out  of  my  Hand  :  iVIy  Father  which  gave  them  me,  viz.  in  the  Co- 
venant of  Redemption,  is  greater  than  all  ;  and  none  is  able  to  pluck  them  out 
of  my  Father's  Hand.  I  and  my  Father  are  one  ;  that  is,  one  in  Effer-ce,  and 
one  in  Povi^er,  in  this  we  are  Equals.  So  the  Jews,  to  vvhcm  he  fpake  this,  un- 
derftood  him  to  mean,  as  appears  by  their  taking  up  Stones  to  (lone  him  as  a 
Biafphemer,  that  being  Man,  he  made  himfelf  God,  or  equal  with  God,  as  in 
Chap.  5.  iS.  and  as  further  appears  by  our  Saviour's  defending  his  Propofition, 
in  Oppofition  to  their  Cavils ;  amongft  other  Things  faying  to  them,  "The 
Father  is  in  me,  and  I  in  him,"  Chap.  10.  Ver.  39.  Thus  he  and  his  Father 
are  One,  one  in  EfTence,  one  in  Power,  and  one  in  Will.  Alat.  18.  14.  '*  It 
is  not  the  Will  of  my  Father  which  is  in  Heaven,  that  one  of  tlufe  little  Ones 
fliould  perifli,  but  have  everlafting  Life."  Job.  ■?.  16.  Yea,  to  this  End,  is  both 
the  Father's  and  the  Sen's  Love  and  Giacc  engaged,  P^.om.  4.  16.  *'  Therefore 
it  is  of  Faith,  that  it  might  be  by  Grace,  to  the  End  that  the  Promife  might  be 
fure  unto  all  the  Seed.'*  Job.  13.  i.  "  Having  loved  his  own  which  were  in 
the  World,  he  loved  them  unto  the  End."  And  there  is  no  End  of  that  Love. 
Moreover,  as  God  is  a  faithful  and  Covenant-keeping  God,  fo  he  hath  abun- 
dantly engaged  his  P'aithfulnefs  for  the  Performance  of  his  Promife  to  his  Son,  as 
the  Plead  of  the  Ele6t,  that  he  fliall  fee  of  the  Travail  of  his  Soul,  and  be  fatisfied  ; 
in  Hopes  of  eternal  Life,  which  God  that  cannot  lie,  hath  promifcd  before  the 
XVorld  began.  Hence  it  is  that  the  New-Teftament  doth  fo  loudly  ring  of  God's 
Faithfulnefs  in  this  Matter,  1  Cor.  i.  8,  9.  *'  Who  iliajl  confiim  you  unto  the 
End,  that  ye  may  be  blamelefs  in  the  Day  of  our  Lord  Jefus  Chrift.  God  is 
faithful,  by  whom  ye  were  called  into  the  Fellowihip  of  his  Son  Jefus  Chrifl  our 
Lord."  I  Cor.  ic.  13.  *'  God  is  faithful,  who  will  not  fufFcr  you  to  be  tempted 
above  that  ye  are  able  ;  but  will  with  the  Temptation  alfo  make  a  Way  to  <rfc;ipe, 
that  ye  may  be  able  to  bear  it.'*  i  Thef.  5.  23.  *'  And  the  very  God  of  Pesce 
fan6lify  you  wholly  :  And  I  pray  God  your  whole  Spirit,,  and  Soii),  and  Body,  be 
preferved  blamelefs  unto  the  Coming  of  ourLorclJefusChrifr.  Faithful  is  he  il)at 
calleth  you,  who  alfo  will  do  it."  2  Thef.  3.  3.  '<  But  the  Lord  is  faithful,  who 
fhall  ftablifh  you,  and  keep  you  from  Evil."  2  Tim.  2.  13.  "  If  we  believe  not, 
(or  tho'  our  Faith  be  but  weak,  attended  with  Fears  and  Doubtings)  yet  he 
abideth  faithful,  he  cannot  deny  himfelf." 

In  a  Word,  as  the  Son  was  faithful  unto  him  that  appointed  him,  becoming  a 
faithful  High-Prieft  in  Things  pertaining  to  God,  fufFering  to  make  Recoreilia- 
tion  for  the  Sins  of  the  People,  which  his  Father  chofe  in  him,  and  gave  unto  him 
as  his  Care  and  Charge  ;  U-)  God  the  Father  is  faithful,  that  hatii  promifcd  eternal- 
Life  to  them  in  him  before  the  World  began.  Heh.  1.  17,  18.  Clisp.  3.  2. 
Chap.  10.  23.  Titus  I.  1,2.  They  are  fo  dear  unto  Cacu,  tiiat  v.'hofo  touchcti'i 
them,  toucheth  the  Apple  of  his  Eye,  Zech.  2.  8.  Their  very  Hairs  are  s;I  num- 
bred,  fo  exatSt  is  Chrift  in  his  providential  Care  over  them  ;  much  more  then  will 
he  preferve  their  precious  Souls  from  perifliing  by  a  final  ApoO:-.cy.  Did  he  die 
for  them?  It  was  that  they  might  live  both  a  Life  of  C^race  and  a  Life  of  Glory, 
i?(?w.  8.  32,     Did  he  rife  again  ?    Behold  they  are  rifen  with  him.   Col.  3.    1. 

A  a  a  2  1% 


362  Of  PERSEVERANCE. 

Is  he  afcended  into  the  Heavens  ?  They  are  afcended  reprefentatively  in  him, 
and  made  to  fit  together  in  the  heavenly  Places,  Eph.  2.  4,  5,  6.  Doth  he  there 
as  an  Advocate,  appear  in  the  Prefence  of  God  ?  It  is  for  them,  Heb.  9.  24. 
Will  he  come  again  ?  It  will  be  as  his  Church's  Head  and  Saviour,  to  compleat 
her  Salvation. 

Thus  the  Father  and  the  Son  hath  unitedly  engaged  for  the  bringing  Home  all 
the  Eie£l  of  God  into  Chrift's  Fold  here,  and  the  eternal  Manfions  hereafter, 
and  confequently  engaged  for  the  efFe(5i;ing  their  final  Perfeverance  in  Grace. 
Hence,  well  might  St.  Paul  fay,  "  Being  confident  of  this  very  Thing,  that  he 
who  hath  begun  a  good  Work  in  you,  will  perform  it  until  the  Day  of  Jefus 
Chrift,"  Phil.  i.  6.  Efpecially  when  to  thefe  Things  we  confider,  that  the 
Holy  Ghoft  being  a  Party  in  this  Covenant,  hath  alfo  engaged  to  adl  his  Part,  both 
in  the  beginning  and  perfecting  this  good  Work  of  Grace  and  San£tification  : 
*'  They  being  chofen  in  Chrift  by  the  Father,  unto  Salvation,  through  Sandtiii- 
cation  of  the  Spii  it,  and  Belief  of  the  Truth,"  iThef.  2.  13.  compared  with 
I  Pet.  I.  2.  "  Ele61:  according  to  the  Foreknowledge  of  God  the  Father,  thro' 
Sanclification  of  the  Spirit  unto  Obedience,  and  fprinkling  of  the  Blood  of  Jefus 
Chrift."  Now  the  Certainty  of  the  Saints  final  Perfeverance  is  fo  flrongly  found- 
ed upon  the  eiFedtual  Operations  of  the  Holy  Ghoft,  as  that  it  appears  in  every 
of  his  peculiar  and  diftindl  Operations  upon  the  Ele£l,  as  a  Regenerator  of  their 
Souls,  in  effedlual  Calling,  as  a  SantSlifier,  as  a  Helper,  Comforter,  and  a  Sealer, 
and  all  correfpondent  with  the  eternal  Plan  of  Salvation. 

Ftr/i.,  The  Saints  final  Perfeverance  is  fo  firmly  connedled  with  their 
efFedlual  Calling,  that  they  are  faid  now  to  be  faved.  2  Tim.  i.g.  *' Who 
Inthfaved  us,  and  called  us  with  an  holy  Calling."  Titus  3.  4,  5.  "  Accord- 
ing to  his  Mercy  hcjaved  us,  by  the  wafhing  of  Regeneration,  and  renewing  of 
the  Holy  Ghoft."  As  the  Elecl  are  preferved  in  Jefus  Chrift  and  called,  Jucle 
Ver.  I.  fo  being  called,  they  are  preferved  unto  Life  Eternal:  *'For  the  God 
of  all  Grace,  who  hath  called  them  unto  his  eternal  Glory,  by  Chrift  Jefus,  will 
make  them  perfedl,  ftrcngthen,ftablifli,  and  fettle  them,"  i  Pet.  5.  10.  *'  Whom 
he  called,  them  he  glorified,"  /?e;;/.  8.  30.  As  they  are  begotten  of  God,  and 
born  of  the  Spirit,  fo  the  Seed  of  God  remaineth  in  them  ;  they  are  born  again, 
not  of  corruptible  Seed,  but  oi  incorruptible,  by  the  Word  of  God,  which  liveth 
and  abideth  for  ever,  i  Job.  3.  g.  i  Pet.  i.  22.  See  alfo  i  yoh.  2.  25,  26,  27. 
*'  And  this  is  the  Promife  that  he  hath  promifed  us,  even  eternal  Life.  Thefe 
Things  have  I  written  to  you  concerning  them  that  feduce  you.  But  the  Anoint- 
ing which  ye  have  received  of  him  (the  Undtion  of  the  holy  One)  abideth  in 
you  ;  and  ye  need  not  that  any  Man  teach  you  :  But,  as  the  fame  Anointing 
teacheth  you  of  all  Things,  and  is  Truth,  and  is  no  Lie  :  and  even  as  it  hath 
taught  you,  ye  y^W/ abide  in  him."  Compare  this  with  2  Cor.  3.  18.  "  But  we 
all  with  open  Face  beholJing,  as  in  a  G.'afs,  the  Glory  of  the  Lord,  are  changed 
into  the  fame  Image,  from  Glory  to  Glory,  even  as  by  the  Spirit  of  the  Lord." 

As  the  holy  Spirit  accompanies  the  Gofpel  with  its  cffe(flual  Operations,  to  the 
efFeding  the  New-Birth,  and  brinsing  forth  of  the  new  Man,  fo  alfo  it  doth  ac- 
company the  fame  Means  for  the  Growth  of  the  fame,  until  it  come  to  a  perfeSi 

Man. 


Of  PERSEVERANCE.  363 

Man.  Hence  the  Gofpel  is  faid  to  be  the  Power  of  God  unto  Salvation  unto 
every  one  that  brieves,  Rom.  i.  16,  17.  The  Word  and  Ordinan- 
ces are  to  them  full  Breads  of  Nourifhment  and  Confolation,  Ifa.  66. 
10,  II,  12.  I  Pet.  2.  2.  "  As  new  born  Babes  defire  the  fincere  Milk 
of  the  Word,  that  ye  may  grow  thereby."  The  holy  Supper  was,  in  an  efpeciai 
Manner,  inftituted  as  a  (landing  Ordinance  to  this  End,  that  Believers  taking  and 
eating  the  Bread  of  Life,  and  drinking  of  the  Wine  of  the  Kingdom,  might  grow 
in  Grace,  i  Cor.  10.  16.  "  The  Cup  of  Bleffing  which  we  blefs,  is  it  not  the 
Communion  of  the  Blood  of  Chrift  ?  The  Bread  which  we  break,  is  it  not  the 
Communion  of  the  Body  of  Chrift  ?"  Accordingly  our  Lord  faith.  Job.  6.  35. 
*'  I  am  the  Bread  of  Life.  This  is  the  Bread  which  cometh  down  from  Heaven, 
whereof  if  a  Man  eat,  he  fhall  never  die.  I  am  the  living  Bread  which  came 
down  from  Heaven  ;  if  a  Man  eat  of  this  Bread,  he  fhall  live  for  ever.-  — Whofo 
eateth  my  Flefh,  and  drinketh  my  Blood  hath  eternal  Life,  and  I  will  raife  him 
up  at  the  laft  Day  ;  for  my  Flefh  is  Meat  indeed,  and  my  Blood  is  Drink  indeed. 
He  that  eateth  my  Flefh,  and  drinketh  my  Blood,  dwelleth  in  me  and  I  in  him  : 
As  the  living  Father  hath  fent  me,  and  I  live  by  the  Father  ;  fo  he  that  eateth 
me,  fliall  live  by  me.  —He  that  eateth  of  this  Bread  fhall  live  for  ever."  Now 
he  that  feedeth  and  liveth  upon  Chrift,  muft  be  one  that  hath  a  Principle  of  Grace 
and  Faith  in  his  Soul  ;  that  is  a  true  Believer,  who  being  poflefled  of  a  Life  of 
Grace,  born  of  the  Spirit,  doth  fpiritually  and  by  Faith  feed  upon  a  crucified 
Jefus.  GaL  2.  20.  "  The  Life  that  I  now  live  in  the  Flefh,  is  by  the  Faith  of 
the  Son  of  God,  who  loved  me  and  gave  himfelf  for  me."  Here  alfo  we  may 
obferve,  that  our  Saviour  once  and  again  faith,  *'  Such  fhall  never  die,  but  live 
for  ever ;"  to  again  he  faith  unto  Martha,  Job.  11.  25,  26.  *'  I  am  the  Refur- 
reilion  and  the  Life  :  He  that  believeth  in  me,  tho'  he  were  dead,  yet  fhall  he 
live  ;  aud  whofoever  liveth  and  believeth  in  me  (hall  never  die.  Believeft  thou 
this?"  This  then  claimeth  our  Belief,  and  confirms  the  Point  in  Hand.  The 
Life  and  Death  here  fpoken  of  can't  intend  a  natural  Life  and  Death,  fmce  in 
that  Scnfe  no  Man  lives  for  ever ;  all  both  good  and  bad,  die  and  return  to  their 
Duft,  the  Believer  and  the  Unbeliever  are  alike  laid  in  the  Grave,  and  the  Worms 
do  feed  on  them.  It  muft  then  intend  a  fpiritual  Life  which  every  regenerate 
Believer  lives,  and  a  fpiritual  Death  that  they  (hall  never  die,  but  fhall  live  for 
ever ;  their  Life  of  Grace  fhall  iflue  in  a  Life  of  eternal  Glory.  Which  Senfe 
pcrfcdlv  agrees  with  the  evident  Scope  of  the  Place  :  P'or  as  our  Lord  doth  not 
here  fpeak  of  corporeal  but  fpiritual  Meat  and  Drink,  fo  neither  doth  he  fpeak  of 
a  corporeal  Life  and  Death,  but  a  fpiritual.  From  all  which  it  is  evident,  that 
the  Life  of  Grace  begun  in  the  Soul  fhall  never  be  extmguiihed,  but  continue 
for  ever.  Hence  our  Lord  in  this  very  Difcourfe  concerning  himfelf,  as  the  Bread 
of  Life,  doth  affirm,  with  a  V^erily,  verily,  I  fay  unto  you,  he  that  believeth  on 
me  hath  everlafting  Life.  Mark,  'tis  not  faid,  it  may  be  he  fhall,  or  peradventure 
he  mav  have  it  hereafter,  but  in  the  prefent  Tcnfe,  he  hath  everlafting  Life.  And 
a^ain,  He:  thit  eateth  my  FleOi and  drinketh  my  Blojd  hath  eternal  Life.  Sanfti- 
fica:ion  is  Glory  begun,  and  Glorification  is  San6lification  compleaced.  *<  We 
are  changed  from  Glory  to  Glory  (faith  the  Apoftle)  even  as  by  the  Spirit  of  the 

Lord," 


364  Of  PERSEVERANCE. 

Lord,"  2  Cof.  3.  i8.     Hence  we  are  told,  that    "  the  Path  of  the  jiift  is  as  a 
-{hining  Light,  that  fhineth  more  and  more  unto  the  perfect  Day,"  Prcv.  4-  18. 
The  divine  Seeds  of  Grace  being  fown,  do  fpring  up  and  grow  (like  unto  Corri 
fown)  firft  the  Blade,   and  then  the  Ear,  and  then  the  full  ripe  Fruit  :  So  that 
however  this  divine  Work  oft  meets  with  diverfe  and  ffrong  Obftrudtions  and 
Oppofitions  from  the  Soul's  Enemies,  yet  that  heavenly  Fire  never  goes  out,  be- 
caufe  of  the  frefli  and  perpetual  Supplies  of  the  holy  Spirit  of  Grace,  who  invinci- 
bly carries  on  the  good   Work   begun  until  it  becomes  con.pleat  and  perfe(5t. 
*'  Because  1  live,  (faith  their  Saviour)  ye  fhalllive  alfo,"  Joh,  14.  19.  Col.  3.  4. 
*'  Yox   ye  are  dead,   and    your  Life  is   hid  with  Chrift  in  God:     When  Chrift 
who  is  cur  Life  (hall  appear,  ye  alfo  fhall  appear  with  him  in  (jlory.'-'     So  effec- 
tually doth  the  Life  of  the  Her.d  preferve  the  Life  of  the  Members,  that  while  the 
Head  lives  the   Members  cannot  die.      As  the  Manna  and  refrefliing  Streams  of 
the  Rock,   together  with  the  Pillar  of  Cloud  by  Day,  and   the  Pillar  of  F"ire  by 
Night,  did  not  fail,  but  continued  with  Ijrael  oi  o\<l  until  they  arrived  unto  the 
promifed  Land  ;   fo  the  Bread  of  Life,  and  the  refrefhing  Streams  of  the  River  of 
God,  his  holy  Spirit  to  guide,   and  his  Pov/er  to  protcit  hfs  adopted  regenerated 
Children,  will  not  fail,   but  follow  them,  until  they  fnall  all  Uie\y  arrive  at  the 
heavenly  Canaan  of  Refl  and   Glory  above  :    Chrift  will  be  unto  them  a  hiding 
Place  from  the  Wind,  a  Covert  from  theTempefl,  as  Rivers  of  Waters  in  a  dry 
Place,  and  as  the  Shadow  of  a  great  Rock  in  a  weary  Land,  Ifa.  32.   2.     The 
glorious  Lord  will  be  unto  them  a  Place  of  broad  Rivers  and  Streams,  their  Place 
of  Defence  (hall  be  a  Munition  of  Rocks,  their  Bread  fliall  be  given  them,  and 
their  Water  fhall  be  fure,   Jja.  33.  16.     His  Mercy  and  Goodnefs  will  follow 
them  all  the  Days  of  their  Lives,  PfaLi^.  6.     The  Saints  all   like  a   Fleet  of 
Ships,   fet  out  under  the  Condii6t  of  the  divine  Pilot,  ffeering  by  the  Compafs  of 
the  Word,  through  the  boifterous  Seas  of  Affiidlion  and  Temptation,  their  Sails 
filled  with  the  Gales  of  the  Spirit,  bound  unto  one  Port,  having  with  them  the 
Anchor  of  Hope  both  fure  and  fledfaft,  entring  in   within   the   Vail,  fhall  all  at 
length  fafely  arrive  thither :  Yea,  altho'  fome  of  them  meet  with  dreadful  Stoims 
and  Tempefts  in  their  PafTage  thither,  like  that  of  Paul  and  the  Soldiers  in  their 
V^oyage  to  Rome^  yet  having  AiTurance  from  God  that  not  one  of  them  fhall  pe- 
rifh,  as  Paulh^d,  they  fhall  as  certainly  at  length  arrive  at  their  heavenlyHaven, 
as  Paul  and  all  the  Ship-Men  did  at  Rofne,  notv»'ithftanding  the  Storms  and  Ship- 
wreck they  met  withal  in  the  Way,  according  as  'tis  faid,    that  they  that  could 
f  A'im  fhould  caft  themfelves  firft  into  the  Sea  and  get  to  Land,  and  the  refl,  fome 
on  Boards,  and  fome  on  broken  Pieces  of  the  Ship,  and  fo  it  came  to  pafs  that 
thev  efcaped^// fafe  to  Land.      O  admirable  Sight  !   a  Bufh  burning,  and}etnot 
confumed  !     O  wonderful  Paradox  !    We  are  killed   all  the  Day  long,  and  ac- 
counted as  Sheep  for  the  Slaughter  j  and  yet  Cmquersrs,   more  than  Conquerors 
over  ail  Enemies,  whether  prefent  or  to  come  :  But  it  is  througli  Clirifl  that  loved 
them. 

I  now  proceed  to  argue  from  the  Operations  of  the  holy  Spirit,  as  a  Witnefs, 
a  vSealer,  and  Pledge  given  to  the  Saints,  thereby  fecuring  their  final  Perfeverance. 
He  it  is  that  &eds  abroad  the  Love  of  God  in  their  Hearts,  and  who,  as  their 

Com- 


Of   PERSEVERANCE,  ^6^ 


Comforter,  (hall  abide  with  them  for  ever.  Rem.  5.  6.  Job.  14.  16.  He  is  that 
holy  One  that  anoints  them  unto  the  Kingdom  of  Heaven,  that  bearcth  Witnefs 
with  their  Sp:r  ts  that  they  are  the  Children  of  God,  teaching  them  to  infer,  that, 
if  Children,  then  Heirs,  Heirs  of  God,  and  joint  Heirs  with  our  Lord  Jefus 
Chrirt,  Heirs  of  Promife  and  Salvation,  Rom.  8.  15.  Jr/c/?.  j.  14.  Chap.  6.  17. 
and  thit  being  Heiis  thereof,  (hall  certainly  come  unto  the  full  Pofleffion  thereof. 
I  Pet.  I.  3.'  "  Blefied  be  the  God  and  Father  of  our  Lord  Jefus  Chrift,  who  ac- 
cording unro  his  abundant  Mercy  hath  begotten  us  again  to  a  lively  Hope  by  the 
Refurrecfliun  of  Jefus  Chrift  from  the  Dead,  to  an  Inheritance  that  is  incorrupti- 
ble, and  undefiled,  and  thai  fadeth  nor  away,  rcferved  in  Heaven  for  you,  who 
are  kept  by  the  Pov/er  of  God  through  Faith  unto  Salvation,  wherein  ye  greatly 
rejoice,  tho'  now  for  a  Seafon,  if  NeeJ  be,  ye  are  in  Heavinefs,  through  manifold 
Temptations,  that  the  Trial  of  your  Faith  being  much  more  precious  than  Gold 
that  periflieth,  tho'  it  be  tried  with  Fire,  may  (as  indeed  it  will)  be  found  to 
Glory  and  Honour  at  the  Appearance  of  Jefus  Chrift."  Eph.  I.  13.  *'  In  whom 
after  that  ye  believed,  ye  were  fealed  with  the  holy  Spirit  of  Promife,  which  is  aiv 
Earneftof  our  Inheritance,  until  the  Redemption  of  the  purchafed  PolTeffion,  un- 
to the  Praife  of  his  Glory."  Epb.  4.  30.  "  And  grieve  not  the  holy  Spirit  of 
God,  whereby  ye  are  fealed  unto  the  Day  of  Redemption."  Rom.  8.  23.  "And 
not  only  they,  but  our  felves  alfo,  which  have  the  firft  Fruits  of  the  Spirit,  even 
we  our  felves  groan  within  our  felves,  waiting  for  the  Adoption,  to  iciiy  the  Re-- 
demption  of  our  Body."  2  Cor.  i.  20,  21,  22.  *'  For  all  the  Promifes  of  God 
in  him  arc  Tea,  and  in  him  Amen.,  unto  the  Glory  of  God  by  us.  Now  he  which 
ftabliflieth  us  with  you,  in  Chrift,  and  hath  anointed  us,  is  God  ;  who  hath  alfo 
fealed  us,  and  given  the  Earneft  of  the  Spirit  in  our  Hearts."  Hence  it  was  that 
the  believing  Hebreivs  of  old  took  joyfully  the  fpoiling  of  their  Goods,  knowing 
in  themfelves,  that  they  had  in  Heaven  a  better  and  more  enduring  Subftarce, 
Heb.  10.  34.  They  had  received  the  firft  Fruits  as  a  Pledge  and  Aflurance  of 
their  obtaining  a  full  Harveft  :  They  had,  as  I  may  fay,  from  under  God's  Hand 
andSeal,that  they  ftiould  be  in  dueTime  be  adtually  poflefs'd  of  thofe  betterGoods 
in  Heaven.  Upon  the  fame  Grounds  it  was  that  St.  Paul,  of  himfelf  and  other 
Believers,  withfo  great  an  AfTurance  faid,  "  We  know  that  if  our  earthly  Houfe 
of  this  Tabernacle  were  difTolved,  we  have  a  Building  of  God,  a  Houfe  not  made 
with  Hands,  eternal  in  the  Heavens."  Thus  had  they  attained  unto  a  full  AfTu- 
rance of  Hope  unto  the  End.  And  howfoever  many  of  God's  Children  do  not 
attain  unto  this  Faith  of  Evidence  and  full  AfTurance  of  Hope  to  the  End,  fo  as 
that  they  have  not  at  full  and  large  the  Comfort  of  their  Intereft  in  Chrift  and  the 
heavenly  Glory,  yet  having  attained  unto  the  Faith  of  Reliance,  and  caft  the  An- 
chor of  their  Hope  within  the  Vail,  they  are  fafe,  fince  we  are  afTured,  that  m 
whomfoever  God  begins  the  good  Work  of  Grace  and  Sanftification,  he  will 
certainly  perform  it  until  the  Day  of  Jefus  Chrift  :  He  will  fulfil  all  the  good 
Pleafure  of  his  Goodnefs  and  the  Work  of  Faith  with  Power,  that  the  Name  of 
our  Lord  Jefus  Chrift  may  be  glorified  in  you,  and  ye  in  him,  according  to  the 
Graceof  our  God,  and  our  Lord  Jefus  Chrift,  ^Thef.  i.  11,  12.  To  all  which 
agrees  that  of  the  Prophet,  "  They  (hall  be  called  the  holy  People,  the  Redeemed 

of 


^66  Of   P'ERS  EFERJNCE, 

of  the  Lord  ;  and  thou  (halt  be  called.  Sought  out,  a  City  not  forfaken,"  I/a, 
62.  12.  They  fhall  be  called  a  holy  People,  there  is  their  Eledtion  ;  the  Re- 
deemed of  the  Lord,  there  is  their  Redemption  ;  thou  (halt  be  called  and  fought 
out,  there  is  their  effedtual  Calling  ;  a  City  not  forfaken,  there  is  their  final  Per- 
feverance  in  Grace  to  Glory.  So  that  I  may  be  juftly  allowed  triumphantly  to 
conclude  thefe  feveral  Heads  of  Divinity  with  the  Words  of  the  Apcftje,  Rom. 
8.  28,  ^c.  *'  And  we  know,  that  all  Things  fhall  wcrk  together  for  good  to  them 
that  love  God,  to  them  who  are  the  Called  according  to  his  Purpofe  :  P'or  whom 
he  did  foreknow,  he  alfo  did  predeftinate  to  be  conformed  to  the  Image  of  his  Son, 
that  he  might  be  the  Firff-born  among  many  Brethren.  Moreover,  whom  he 
did  predeftinate,  them  he  alfo  called  ;  and  whom  he  called,  them  he  alfo  jufti- 
fied  ;  and  whom  he  juftified,  them  he  alfo  glorified.  "What  fhall  we  then  fay  to 
thefe  Things  ?  If  God  be  for  us,  who  can  be  againfl:  us  ?  He  that  fpared  not 
his  own  Son,  but  delivered  him  up  for  us  all,  how  fhall  he  not  with  him  alfo  freely 
give  us  all  Things  ?  Who  fliall  lay  any  Thing  to  the  Charge  of  God's  Ele6l  ? 
It  is  God  that  juftifieth.  Who  is  he  that  condemneth  ?  It  is  Chrift  that  died, 
yea,  rather  that  is  rifen  again,  who  is  even  at  the  right  Hand  of  God,  who  alfo 
maketh  Interceffion  for  us.  Who  fhall  feperate  us  from  the  Love  of  Chrift  ? 
Shall  Tribulation,  or  Diftrefs,  or  Perfecution,  or  Famine,  or  Nakednefs,  or  Peril, 
or  Sword  ?  (as  it  is  written.  For  thy  Sake  we  are  killed  all  the  Day  long,  we  are 
accounted  as  Sheep  for  the  Slaughter.)  Nay,  in  all  thefe  Things  we  are  more 
than  Conquerors  through  him  that  loved  us :  For  I  am  perfwaded,  that  neither 
Death,  nor  Life,  nor  Angels,  nor  Principalities,  nor  Powers,  nor  Things  prefent, 
nor  Things  to  come,  nor  Height,  nor  Depth,  nor  any  other  Creature,  fhall  be 
able  to  feperate  us  from  the  Love  of  God,  which  is  in  Chrift  Jefus  our  Lord." 
**  Now  our  Lord  Jefus  Chrift  himfelf,  and  God  even  our  Father,  which  hath 
loved  us,  and  hath  given  us  evcrlafting  Confolation  and  good  Hope  thro'  Grace, 
comfort  your  Hearts,  and  ftablifh  you  in  every  good  Word  and  Work,"  2  The/. 
2.    16,    17. 

But  I  have  not  yet  done,  becaufe  (notwithftanding  all  this  Evidence  for  the 
Confirmation  of  the  Point  in  Hand,  from  holy  Scripture,  found  Reafon,  Expe- 
rience and  Fa£t)  there  are  a  whole  Regiment  of  Objedions  that  are  muftered  up 
in  order  both  to  attack  and  overthrow  this  divine  Truth  :  Yea,  our  Jrminian 
Antagonifts  have  not  been  wanting  to  prcfs  many  Texts  of  holy  Scripture  into 
this  their  Service.  However,  ilnce  the  Scripture  admits  of  no  Self-contradi6lions 
within  its  own  Wails,  which  ftand  as  a  mighty  Bulwark  againft  all  our  Oppo- 
nents Oppofitions,  I  need  not  be  difmayed  at  them,  nor  fear  to  abide  the  Shock. 

CHAP.     II. 

AKDpJf  of  all,  Whereas  our  Opponents  do  objefl  againft  this  Doctrine, 
alledging  it  to  be  calculated  for  the  Meridian  of  Folly  and  Wickednefs, 
calling  it  a  liimtisus  and  an  abomimbk  Dodlrinc  3  I  fliall,  by  divine  AfHftance, 

endeavour 


Of  PERSEVERANCE.  g^; 

endeavour  to  clear  it  of  fuch  vile  Charges,  and  prove  it  to  be  a  Dodlrhie  really 
and  truly  promotive  of  ftridl  undiffembled  Holinefs,  as  I  have  already  proved  con- 
cerning the  Doilrine  oi  particular  Ele£iion  and  Redemption^  which  are  the  Roots 
from  whence  this  Doctrine  of  the  Saints  final  Perfeverance  doth  fpring  and  arife* 
If  the  Root  be  holy,  io  are  the  Branches :  All  are  promotive  of  evangelic  Holir 
nefy.  For, 

(i.)  Are  the  Saints  fuch  as  were  elected,  or  chofen  in  Chrift  before  the  Foun- 
dation of  the  World  ?     It  was  that  they  fhould  be  holy.   Eph.  i.  3,  4. 

(2.)  Were  they  predeftinated  unto  the  Adoption  of  Children  by  Jefus  Chrid 
unto  God  the  Father  ?  It  was  that  they  ftiould  be  unto  the  Praife  of  bis  glo- 
rious Grace.  Eph.   I.  5,    II,   12. 

(3.)  Were  they  redeemed  by  Chrift,  who  gave  himfelf  for  them  ?  It  was  that 
they  fhould  be  purified  from  all  Iniquity  unto  himfelf,  a  peculiar  People,  zealous 
of  good  Works.  Titus  2.   14. 

(4.)  Are  they  effedlually  called  in  Time,  according  to  God's  eternal  Purpofe 
and  Grace  ?  It  is  with  a  holy  Calling  unto  Kolinefs,  and  that  they  fhould  fhew 
forth  the  Fraifes  of  him  who  hath  called  them  out  of  Darknefs  into  his  marvellous 
Light.   2  Tim.  i.  g.     i  Pet.   2.  9. 

(5.)  Are  they  fo  priviledged,  that  Sin  fhall  not  have  Dominion  over  them, 
becaufe  they  are  not  under  the  Law,  but  under  Grace  ?  It  is  that  tbey  fhould 
reckon  themfelves  to  be  indeed  dead  unto  Sin,  but  alive  unto  God,  through  Jefus 
Chrift  our  Lord.  Hence  are  they  exhorted  not  to  let  Sin  reign  in  their  mortal 
Bodies,  that  they  fhould  obey  it  in  the  Lufts  thereof;  neither  to  yield  their  Mem- 
bers as  Inftruments  of  Unrighteoufnefs  unto  Sin  ;  but  to  yield  themfelves  unta 
God  as  thofe  that  are  alive  from  the  Dead,  and  their  Members  as  Inftruments  of 
Righteoufnefs  unto  God.  Rom.  6.  11.  to  the  End. 

(6.)  Doth  Grace  fo  much  abound  unto  them,  that  as  Sin  hath  reigned  unto 
Death,  fo  Grace  might  reign  through  Righteoufnefs  unto  eternal  Life,  through 
Jefus  Chrift  our  Lord  ?  They  are  taught  to  deteft  and  abhor  with  a  God  forbid, 
fo  vile  a  Conclufion  as  to  fin  becaufe  Grace  doth,  thus  abound  unto  them.  Ro/jz.. 
5.  20,  21.    Chap.  6.  I,  2. 

(7.)  Are  they  faid  to  be  kept  by  the  Power  of  God  unto  Salvation,  ready  to 
be  revealed  in  the  laft  Time  ?  It  is  thro'  Faith,  even  the  Faith  of  God's  Eledt, 
the  holy  Properties  of  which  are  to  purify  the  Hearty  and  to  work  for  God,  yea, 
to  work  by  Love  ;  and  accordingly  to  gird  up  theLoins  of  theiiMind,to  be  fober, 
and  hope  unto  the  End,  and  in  all  Refpe6ts  to  behave  themfelves  as  obedientChil- 
dren,  being  holy  in  all  Manner  of  Converfation^  Titus  1,  1,2.  Jt^s  i5-g>  GaL 
5.  6.      I  Pet.   T.  5,  6,   13,    14. 

(8.)  Has  God  given  them  everlafting  Confolation  and  goad  Hope  thro'  Grace  ? 
It  is  that  they  be  not  only  com.forted,  but  alfo  efhblifhed  in  every  good  Word 
and  Work,  zThef.  2.  16,  17.  It  is  faid,  that  being  the  Sons  of  God,  whea 
Chrift  fhall  appear  they  fhall  be  like  him,  and  fee  himas  he  is  ;  in  Hopes  of  eter- 
nal Life,  which  God  that  cannot  lie,  hath  promifed  before  the  World  began  ? 
Why  it  is  alfo  added,  <*  And  every  Man  that  hath  this  Hope  in  him,  puriiicih 
himfelf  even  as  be  is  pure,"  1  Joh.  3.   t,  2,  3. 


Of   F  ERSEVERANCE. 

(9.)  Are  all  the  Promifes  of  God  in  Chrift  unto  them  Yea  and  Amen?  Are 
thefe  Promifes  exceeding  great  and  precious,  that  they  fhall  be  God's  Sons  and 
Daughters  ?  Why  they  are  taught  hence  thus  to  infer,  2  Cor.  7.  i.  **  Having 
therefore  (dearly  Beloved)  thefe  Promifes,  let  us  cleanfeour  felves  from  all  Filthi- 
nefs  both  of  P^lefh  and  Spirit,  perfefling  Holinefs  in  the  Fear  of  God. 

(10.)  Have  thefe  Heirs  of  Promife,  the  Saints,  given  to  them,  in  Conjunction 
with  thefe  Promifes,  the  Oath  of  God  who  cannot  lie  ?  Why  this  is  defigned  at 
once  to  confolate  their  Souls,  and  to  promote  their  Diligence  in  the  Ways  of 
Holinefs,  that  they  be  not  flothful,  but  Followers  of  them  who  thro'  Faith  and 
Patience  are  inheriting  the  Promifes,  Heb.  b.  12.  to  the  End. 

(11.)  Is  their  Life  fo  certainly  and  fafely  hid  with  Chrift  in  God,  that  when 
Chrift  who  is  theirLife  fliall  appear, they  fhall  alfo  appear  with  him  inGlory  ?  Why 
they  are  taught  therefore,  or  from  thofe  very  Confiderations,  to  mortify  their 
Members  which  are  upon  Earth,  Fornication,  Uncleannefs,  inordinate  Affe6tion, 
evil  Concupifcence,  and  Covetoufnefs,  which  is  Idolatry  :  And  to  put  ofF  all  An- 
ger, Wrath,  Malice,  Blafphemy,  Lying,  and  all  filthy  Communications  out  of 
their  Mouths :  Particularly  that  they  put  on,  as  becomes  theEleftof  God,  holy 
and  beloved.  Bowels  of  Mercy, Kindnefs,humblenefs  of  Mind,  Meeknefs,  Long- 
fuffering  and  fuch  like  ;  confcientioufly  putting  in  Pra6lice  every  relative  Duty. 
Cat.  3d  Chap,  throughout. 

{i2thly  and  lajily.)  Have  all  true  Believers  an  AfTurance  given  them, that  Chrifl 
their  glorious  King  fhall  reign  until  he  fhall  have  put  all  his  and  their  Enemies, 
yea,even  that  laft  and  dreadful  Eemny Death  under  their  Feet  ?  And  that  there  is 
certainly  aDay  coming  when  they  fhall  alltriumphantly  fing  together  that  vidtorious 
Song,  O  Death,  where  is  thy  Sting  !  O  Grave,  where  is  thy  Viftory  I  The 
Sting  of  Death  is  Sin,  and  the  Strength  of  Sin  is  the  Law  :  But  Thanks  be  unto 
God,  who  hath  given  unto  us  the  Victory  through  Jefus  Chrift  our  Lord  ?  Why 
it  follows,  as  a  natural  Dedudlion  herefrom,  **  Therefore  my  beloved  Brethren, 
be  ye  ftedfaft,  unmoveable,  always  abounding  in  the  Work  of  the  Lord,  foraf- 
much  as  ye  know  that  your  Labour  fhall  not  be  in  vain  in  the  Lord,"  i  Cor. 
15.  20.  to  the  End. 

Now  anfwerable  to  this  juft  Account  of  Things,  we  find  that  the  Saints  both 
under  the  Old  and  New-Teftament  Difpenfation,  did  infer  and  pradlice. 

For  Inftance  ;  Whoever  fpake  with  greater  AfTurance  of  their  Redeemer's 
living  and  ftanding  at  the  latter  Day  upon  the  Earth,  and  of  feeing  and  enjoying 
his  everlafting  Peace  and  Salvation  with  him,  than  'Job?  Yet  not  a  holier  Man 
upon  Earth  than  him,  perfed  and  upright,  fearing  God  and  efchewing  Evil,  'Job 
I.I.  Chap.  19.  25,  26,27.  -^"^  ^^  when  the  Pfalmijl  upon  the  Mount  of  AfTu- 
rance could  fay,  **  God  is  the  Strength  of  my  Heart,  and  my  Portion  for  ever ;" 
with  what  a  ftrong  Degree  of  holy  Love  towards  God  was  this  attended,  he  fay- 
ing, "  Whom  have  I  in  Heaven  but  thee,  and  there  is  none  upon  Earth  that  I 
defire  befide  thee  ?"  Pfal.  73.  24,  25.  Again,  whoever  attained  unto  a  greater 
Degree  of  AfTurance  of  everlafting  Salvation  than  the  Apoftle  Paul ;  or  what 
Man  that  ever  breathed  was  a  greater  AfTerter  of  the  Dodlrine  of  divine  Predefti- 
nation  than  he  ?     And  that  too  fo  plainly,  that  fome  of  the  greatefl  Enemies  to 

that 


Of  perseverance:  3%- 

that  Doflriilc  have  confefTed  it  ;  and  yet  at  the  feme  Time,  whoever  took  more 
Pains  tnan  this  Apoftle  both  in  teaching  and  pra<Sliring  the  ftri6teft  Degrees  of 
true  Piety,  mortifying  and  keeping  under  his  Body  ?  Inftances  of  this  Kind 
were  almoft  endlefs. 

Is  it  not  then  moft  admirable,  that  fuch  as  profefs  to  pay  a  greater  Regard  un- 
to right  Reafoning  than  many  of  their  Neighbours,  (hould  fo  miferably  forget 
themfelves  and  their  Logick  together,  as  to  argue  from  Men*s  infallible  Security 
in  the  divine  Favour  to  a  rarwa/ Security  and  a  wretched  Indolence  in  the  Service 
of  their  good  God  ;  and  which  is  more  to  a  licentious  flying  in  the  Face  of  their 
greateft  and  beft  Benefadlor ;  that  becaufe  Grace  abounds  unto  them  for  their 
Comfort  and  Safety,  therefore  they  may  allowedly  abound  in  Sin,  unto  their  good 
Keeper's  great  Diflionour  ?  But  furely  they  cannot  be  Saints  indeed,  but  rather 
Monfters  in  Nature  that  would  thus  conclude  and  do. 

Such  reproachful  Obje(£lions  do  proceed  from  a  grofs  Miftake  of  the  right  Mo- 
tives of  true  Chriftian  Obedience,  as  if  true  Believers  were  m.oved  only  by  TiJJavijh 
Fear;  whereas  the  great  Principle  of  holy  Living  with  them  is  La-y^  and  Grati- 
tude^  their  Faith  purifies  their  Heart,  and  enables  them  to  work  from  Love,  and 
when  Fear  has  its  Place,  it  is  a  Child-like  Fear  mix'd  with  evangelic  Love  ;  and 
even  when  God  fmites  their  Comforts  dead,  and  hides  his  Face  from  them,break- 
ing  them  with  Breach  upon  Breach,  as  he  did  holy  Job,  they  will  ftill  love  him, 
adhere  to  him,  and  truft  in  him,  faying,  "  Altho'  he  flay  me,  yet  will  I  truft  in 
him."     And  what  fays  holy  David,  *'  I  am  become  like  a  Bottle  in  the  Smoke,, 
yet  do  I  not  forget  thy  Statutes,"  Pfal  1 19.  83.     Hence  then,  the  clearer  Evi-^ 
dence  they  have  of  their  infallible  Ejiablijhmcnt  in  Goth's  Favour,  their  Love  and 
Gratitude  is  the  more  heightned  and  ftrengthned  ;  the  Joy  of  the  Lord,  refulting: 
from  a  full  Aflurance  of  Faith  and  Hope,  is  Strength  unto  the  Upright  in  his  Up-- 
rightncfs  ;  the  everlafting  difcriminating  Love  of  God  filed  abroad  upon  hisBeart„ 
even  conftrains  him  no  longer  to  live  unto  himfelf,  but  unto  him  who  died  for 
him,  and  rofe  again  ;  the  very  Language  of  bi» Heart  is.  What  (hall  I  render  un- 
to the  Lord   for  all  his  Benefits  beftowed  on  and  fecured  unto  me  an  unworthy 
Sinner  I     My  Lips  (hall  greatly  rejoice  when  I  fing  unto  thee,  and  my  Soul  which 
thou  haft  redeemed  :  I  will  fing  unto  the  Lord  as  long  as  I  live  ;  I  will  fing  Praife 
unto  my  God  while  I  have  any  Being  ;  my  Meditation  of  him  fliall  be  fweet,. 
and  I  will  be  glad  in  the  Lord  :   O  what  would  I  do  ?    What  would  I  not  do  or 
fufFer  for  his  Sake  ?     We  may  therefore  truly  fay,  that  it  is  impoffible  for  a  true- 
Believer,^  in  the  full  Views  of  his  Intereft  in  the  Favour  of  God,  to  run  into  any 
grofs  and  wilful  Sins  j  the  Cords  of  Love  and  th«  Bands  of  a  Man  do  bind  him  fo 
faft  unto  God  and  his  Duty.     It  is  when  his  Evidences  for  Heaven  are  beclouded^ 
and  he  oflF  his  Watch,  that  he  is  the  moft  likely  to  fall  into  Sin  and  Folly.     So  far 
is  the  Dodlrine  of  the  Saints  final  Perfeverance  from  cherifhing  in  true  Believera 
finful  Courfes.     The  incomparable,  unutterable  Sweetnefs  they  find  in  the  Difcove- 
ries  of  God's /r^^,  unchangeable  Love  unto  their  Souls,  makes  them  fearful  of  db- 
ing  any  Thing  to  provoke  him  to  withdraw  his  moft  delightful  Manifeftations^ 
even  tho'  they  are  aflured  that  God  will  never  utterly  forfake  them,  but  fave  them 
with  an  everlafting  Salvation.     Hence  the  Spoufe  of  Chrift  chargeih  the  Daugh- 

B  b  b  2  ters. 


370  Of  P  ERS  EV  ER  ANCE, 

ters  oVJerufalem  by  the  Roes  and  Hinds  of  the  Field,  that  they  ftir  not  up  nor 
awake  her  Love  until  he  pleafe,  Song.  3.  5.  Indeed  a  formal  Hypocrite^  who  de- 
luded himfelf  W\i\\  groundUfs  Fancies  of  his  good  State,  may  be  likely  to  abufe  this 
Dodrine  as  they  do  others  ;  fancying  they  tnay^  and  therefore  do  give  themfelves 
Liberty  to  fin,  becaufe  they  think  perhaps  that  they  fha'nt  fall  ftiort  of  Heaven. 
But  I  fay,  a  true  Bfliever  cannot,  will  not  continue  in  Sin,  becaufe  Grace  abounds 
unto  him.  Truly  the  Makers  of  the  abovefaid  Objection  fecm  to  be  acquainted 
only  with  a  Spirit  of  Bondage  and  /lavijh  Fear,  always  in  Doubt  and  Sujpence  about 
their  fpiritual  Eftate,  «fz;^r/i<r^  ;  intire  Strangers  to  the  Spirit  of  Adoption,  the 
fealing  Evidences  of  the  holy  Spirit  of  Promifeas  an  Earneft  of  the  glorious  Inhe- 
ritance ;  and  of  their  being  fealed  thereby  unto  the  Day  of  Redemption  ;  and  of 
the  conftraining  Love  of  Chrift  fhed  abroad  upon  the  Heart  by  the  Holy  Ghoft 
given  unto  true  Believers.  This  I  fay,  plainly  appears  to  be  their  Cafe,  for  other- 
wife  they  would  never  infill  upon  fuch  a  reproachful Objedion,  fo  contrary  to  the 
Di<States  both  of  Grace  and  Reafon. 

From  God's  holy  Word  we  have  plainly  feen,  that  the  Dodixmes  oi peculiar  and 
confirming  Grace  are  propounded,  and  have  been  accordingly  improved  by  the  pri- 
mitive Saints  as  powerful  Motives  unto  true  Piety  :  Therefore  thofe  Dodtrines 
cannot,  in  their  own  Nature,  produce  Motives  unto  Licentioufnefs,  Neglefl  of 
Means,  and  Duty  unto  any.  And  I  hope  this  may  be  admitted  to  pafs  for  found 
Reafoning,  viz.  That //'^^  which  in  its  oivn  Nature  is  promotive  oi  Holinefs^  can- 
not poiTibly  be  in  in  its  own  Nature  promotive  oi  Wickednefs. 

Hence  then,  let  our  Objedors  either  retradl  their /rrtf/ZoWConciufions  from 
pur  Dodtrine,  or  elfe  never  more  pretend  to  make  the  Holy  Bible  the  Rule  of  their 
Faith  ;  or  the  Rules  of  right  Reafon  their  Guide  in  Argument.  A  ftrange  Paradox 
indeed  !  that  a  Saint,  one  fandlified  by  the  Spirit  of  Grace  and  Holinefs,  fhouid 
be  fuppofed  to ,  a6t  fo  diametrically  oppofite  to  the  natural  and  genuine  Properties 
of  that  Grace  and  Holinefs  which  the  holy  Spirit  has  planted  in  their  Souls.  In- 
deed for  Men  to  talk  of  the  Devil's  Swine  wallowing  in  the  Mire  of  Sin,  is  to  talk 
agreable  to  their  filthy  unfandtified  Natures  :  But  to  fay  fo  of  Chrift's  fandlified 
Lambs  and  Sheep,  is  not  to  talk  like  Men  of  good  Senfe  and  Confideration,  fuch 
as  our  Objedtors  would  be  thought  to  be. 

Moreover,  to  fuppofe  not  only  that  Chrift's  Sheep  fhouid  delightfully  wallow  in 
the  Mire,  but  alfo  to  fuppofe  them  to  improve  the  peculiar  immortal  Love  of 
Chrift,  their  great  and  good  Shepherd,  as  an  Argument  wherefore  they  fhouid  do 
fo,  is  to  make  them  look  more  like  Devils  incarnate,  than  like  rational  Creatures, 
Saints  ^wA  Chrijiians.  But  tfw^Ty  with  fuch  Objedlions,  crude  zndindigejied  Con- 
clufions,  which  deferve  for  ever  to  be  hifs'd  off^ the  Stage  without  Quarter. 

How  inconfiftent  foever  our  Objedlors  do  judge  us  to  adt  in  exhorting  true  Be- 
lievers to  a  Perfeverance  in  Holinefs,  whilft  we  afiiire  them  that  all  fuch  fhall 
finally  perfcvere  ;  'tis  evident  that  we  herein  adl  in  Conformity  to  no  lefs  a  Pre- 
cedent than  that  which  the  great  St.  Paul  hzs  fet  us,  particularly  Rom.  6.  i,  2, 
II,  12,  13,  14,  15.  *'  What  fhall  we  fay  then  ?  Shall  we  continue  in  Sin  that 
Grace  may  abound  ?  God  forbid.  How  fhall  we  who  are  dead  to  Sin,  live  any 
longer  therein  ?  ™  Likewife  reckon  ye  alfo  your  felves  to  be  dead  indeed  unto 

Sin, 


Of   PERSEVERANCE.  371 

Sin,  but  alive  unto  God  through  Jefus  Chrift  our  Lord.  Let  rot  Sin  therefore 
reign  in  your  mortal  Bodies,  that  yefiiould  obey  it  in  tlie  Lufis  thereof:  Neitfier 
yield  ye  your  Members  as  Inftruments  of  Unrighteoufnefs  unto  Sin  ;  But  }'ieid 
your  felves  unto  God,  as  thofc  that  are  alive  from  the  Dead  ;  and  your 
Members  as  Inftruments  of  Righteoufnefs  unto  God.  f'oR  Sin  /hall  t:ot 
have  Dominion  over  you  :  for  ye  are  not  under  the  Law,  but  under  Grace. 
What  then  ?  Shall  we  fin  becaufe  we  are  not  under  tkc  Law,  but  under  Grace  i" 
God  forbid."  Thus  the  great  Apoftle  propoundeth  the  Confidcration  of  th.e  true 
Believers  infallible  Security  from  xhc  dotniucerin^^znd  thereupon  the  damning  Power 
of  Sin,  as  a  powerful  Argument  wherefore  they  (hould  take  up  Arms  againft  it  ; 
Ay,  and  as  a  Matter  of  Encouragement  alfo  to  them  thus  to  do.  Thus  God 
(whofe  Foolifhnefs  is  wifer  than  Men)  doth  arm  Believers  for  the  Field,  as  i.e 
once  did  JcJJma  for  the  E;ittle,  JoPi.  r.  5,  6.  "  There  fhall  not  any  Man  be  able 
to  ftand  before  thee  all  the  Days  of  thy  Life.  —  I  will  not  leave  thee,  nor  forfakc 
thee."  Whence  he  is  exhorted  to  be  flrong  and  of  good  Courage.  It  is  the  good 
Fight  of  Faith,  even  the  Faith  that  overcomes, which  Believers  are  called  upon  to 
fight,  even  Faith  in  the  Promifes  of  the  new  Covenant,  which  are  all  of  an  abfo- 
lute  and  infur'ing  Nature,  Tea  and  Amen  in  Chrift  Jefus,  to  the  Glory  of  God  bv 
them.  Thus  the  Worthies  of  old  waxed  valiant  in  Fight.  Wherefore  did  the 
believing  Hebrews  endure  a  great  Fight  of  AfHifitions,  taking  joyfully  the  fpoiling 
of  their  Goods  ;  but  becaufe  they  knew  in  thentfelves^  that  in  Heaven  they  had  a 
better  and  ?tjore  enduring  Subftance  ?  It  is  an  Argument  that  runs  thro'  the  whole 
Epiftle  of  St.  John^  That  Believers,  who  have  received  the  Un6tion  of  the  holy 
One,  fhould  ftand  faft  in  their  holy  Profeftion,  becaufe  they  knoiu  that  in  Chrift  , 
they  have  eternal  Life. 

Thus  Scripture,  together  with  Reafon  and  Experience,  do  declare  in  Behalf  of, 
our  Do(5trine,  as  far  better  calculated  to  promote  Courage  and  Conftancy  in  the 
Chriftian  Warfare  than  our  Opponents  Scheme,  which  at  beji,  doth  leave  the  beji 
of  Men  to  fight  at  the  utmo/i  Uncertainties,  with  Doubtfulnefs  of  Succefs,  which 
huh  a  proper  Tendency  to  ^w^if^^/^  both  theit  Hearts  znd  Hands.  For  I  appeal 
even  unto  Experience  and  Fa<^,  whether  Aflurance  of  Succefs  doth  not  properly 
tend  abundantly  to  elevate  the  Spirit  and  Courage  of  a  Man  in  great  Undertak- 
ings ?  whilft  he  that  is  wavering  and  doubtful  how  heftiall  fpeed,  and  whofe  Heart 
thence  meditates  Terror,  hath  his  Heart  and  Hands  enfeebled  thereby. 

If  we  believe  the  divine  Oracles,  we  muft  confefs,  that  that  which  really  and 
properly  tends  to  make  a  Believer  ftedfaft  and  unmoveable,  always  abounding  in 
the  Work  of  his  Lord,  is  not  zfavi/h  Fear  of  mifcarrying,  or  being  at  laft  over- 
come, but  Faith  in  God's  Promifes  that  he  fhall  be  more  than  Conqueror  through 
him  that  loveth  him  with  an  everlafting  Love,  even  Chrift  the  Captain  of  his  Sal- 
vation ;  and  that  his  Labour  fhall  not  be  in  vain  in  the  Lord,  i  Cor.  15.  58. 
Thus  do  they  imitate  their  divine  Mafter,  who  fet  his  Face  like  a  Flint  againft 
all  Oppofition,  becaufe  he  knew  that  he  fhould  not  be  afhamed  nor  confounded, 
7ja.  50.  7.  Thus  the  Lord  encouraged  Jojhua,  and  Jojhua  the  People  ljrael,.to 
go  and  fight  with  their  Enemies,  from  an  Afturance  of  Vi£lory  over  them  -,  and 

they 


372  Of   PERSEVERANCE, 

they  went  forth  accordingly  armed  for  the  Battle,  in  good  Order,  ufing  all  need- 
ful Precautions  and  Policies  of  War. 

Obje^ion.  *'  But  if  the  Cafe  be  thus,  where  is  the  Ufe  of  Fear  in  Believers, 
*'  and  of  ihofe  manifold  Exhortations,  Cautions  and  Admonitions  that  are  given 
*<  them  to  take  Heed  of  Falling,  yea,  to  fear,  left  a  Promife  being  left  them  of 
*'  entring  into  Reft,  any  of  them  fhould  feem  to  come  fhort  of  it  j  for  I  cannot 
"  fee  what  Need  of  Caution  there  can  be  where  there  is  an  abfolute  Impoffibility 
««  of  efFedive  Evil." 

To  this  I  anfwer,  (i.)  That  whatfoever  Interpretation  be  put  upon  all  or  any 
of  thofe  Admonitions,  it  muft  be  fuch  an  one  as  fhall  not  contradi6t,  but  fweetly 
harmonize  with  thofe  plain  Scriptures  which  I  have  produced  in  Proof  of  the 
Sa'nts  adlual  final  Perfeverance,  fince  there  are  no  real  Con  trad  idlions  in  holy 
Scripture. 

(2.)  Let  it  be  noted,  that  there  is  a  proper  and  infeperable  Conne£tion  between 
Udeam  and  End^  and  fo  a  perfect  Agreement  between  the  infallible  Certainty  of 
the  Saints  final  Perfeverance,  confidered  as  it  is  a  Priviledge^  and  ("uch  Exhortati- 
ons and  Admonitions  which  prefs  them  to  Perfeverance,  confidered  as  it  is  a  Duty. 

God  hath  determined  that  their  final  Perfeverance  fhall  be  certain,  and  withal 
that  it  fhall  be  efFedted  in  fuch  a  Manner  as  fhall  perfedlly  agree  with  their  rati- 
onal Natures,  their  Activity  in  the  Exercife  of  Grace  and  Duty.  Hence  ilitfaid, 
that  they  are  kept  by  the  Power  of  God  unto  Salvation,  ready  to  be  revealed  in 
the  laft  Time,  and  that  nothing  fhall  be  able  to  feperate  them  from  the  Love  of 
God,  which  is  in  Chrift  Jefus  our  Lord  :  Why  it  is  alfo  faid,  that  they  are  thus 
kept,  through  Faiths  which  is  Heart-purifying  and  operative,  working  by  Love  ; 
and  which,  in  a  Word,  leads  the  Van,  drawing  after  it  into  Exercife,  every  other 
Grace,  as  in  Heh.  1 1.  may  be  fecn  by  a  Cloud  of  WitnefTes  :  So  that  it  is  very 
confiftently  faid  unto  true  Believers,  the  PofTcfrors  of  this  Faith,  by  Way  of  Pre- 
monition and  Exhortation,  ♦'  Hold  faft  the  Profeflion  of  your  Faith  without  wa- 
vering, for  he  is  faithful  that  promifed,*'  Heb.  10.  23.  And  \njude,  Ver.  21. 
*'  Keep  your  felvcs  in  the  Love  of  God."  i  Job.  5.  18.  *'  He  that  is  born  of 
God  keepeth  himfelf,"  and  fuch  like.  Thus  God  keeps  his  Children  through 
Faith  unto  Salvation,  giving  them  Faith  to  perfevere,  and  thus  they  keep  them- 
fdves  in  the  Exercife  of  that  Gift  of  his  Grace,  with  a  diligent  Ufe  of  thofeMeans, 
both  public  and  private,  which  God  hath  appointed  for  them  to  wait  upon  him 
in,  for  the  obtaining  a  continued  and  frefti  Supply,  particularly  Prayer,  and  bear- 
ing of  the  Word  :  For  Faith  comes  by  hearing,  and  Hearing  by  the  Word  of  the 
Gofpel,  wherein  the  Righteoufnefs  of  God  is  revealed  from  Faith  to  Faith,  /.  t. 
from  one  Degree  thereof  unto  another,  until  Faith  be  fwallowed  in  Vifion,  and 
Hope  in  the,f  ull  Fruition  of  God  in  Glory  e  verlafting.  See  Rsm.  1.16,17.  Chap. 
10.   17.     Heb.   10.  24,  25. 

Moreover,  as  this  Word  of  God  doth  confift  of  diverfe  Branches,  fuch  as  Pro- 
mifes,  Threatnings,  Cautions,  Expoftulations,  Exhortations,  and  fuch  like ;  and 
as  thefe  arc  feverally  fuited  to  the  Paflions  and  Affedlions  of  the  reafonable  Soul, 
Love,  Joy,  Fear,  Hope,  and  the  like  ;  fo  the  proper  Ufe  of  thofe  Ejthortations 
to  the  Duty  of  Perfeverance,  andPremonitions  of  Danger,  doth  evidently  appear. 

And 


Of  P  ERS  EVERANCE.  373 

And  as  they  are  backed  with  Arguments  taken  from  fuch  rational  Topicks  as 
Good  and  Evil,  Profit  and  Lois,  from  the  free,  immutable,  rich  Love  of  God, 
anfwerable  to  the  aforefaid  reafonable  Powers  of  the  Soul  ;  which  moves  and  a£ts 
hereupon  under  the  Influence  of  divine  Grace,  according  to  Pfal.  no.  3.  Phil. 
2.  12,  13.  fo  'tis  manifeft  that  our  Do^rine  is  rational  as  well  as  faiptural y  (o 
alfo  are  our  Arguments  with  Believers ;  and  their  Obedience  in  perfevering  is 
rational  and/r^^,  and  confequently  the  I'ertuoufnejs  of  their  Obedience  is  not  de- 
ftroyed  but  confirmed  by  this  our  Doctrine  ;  contrary  to  what  our  Opponents  ^o 
fuggeft  :  For,  fays  one  of  them,  *  after  he  had  alTcrted  his  abfurd  Notions  of  the 
Saints  final  Apoftacy,  *'  Surely  they  who  afTert  the  contrary  Do£lrine  do  deftroy 
*'  not  only  the  Nature  of  all  vertuous  Obedience,  defeat  and  evacuate  the  great 
*'  and  plain  Defigns  of  all  Scripture  Perfwafives  and  Exhortations  to  Perfeverance 
*'  (which  would  be  as  impertinent  upon  their  Suppofition,  as  to  exhort  him  to 
*'  continue  in  a  State  of  Life  who  is  immortal)  but  they  alfo  pervert  the  true  Or- 
*«  der  of  Things,  by  afTuming  to  themfelves,  in  this  State  of  Probation,  the  Lot 
**  and  Portion  erf  the  confirmed  and  glorified  Saints  in  Heaven."  But  vv'hether 
this  Author  halKiot  wretchedly  perverted  the  true  Scripture  Account  of  thefe  Mat- 
ters, let  the  impartial  Reader  now  judge. 

And  alfo  fee  a  further  Inftance  of  his  Impertinency,  when  he  fuppofeth  the  true 
Believer  upon  the  Footing  of  final  Perfeverance,  *'  to  give  himfelf  up  to/Ieep'm 
"  the  Ffjpl^  which  he  fliould  govern^  upon  a  groundlefs  Prefumption  that  an  Angel 
*'  Will  be  his  Pilot ;  and  that  he  fhall  be  infallibly  fteered  to  the  right  Point  by 
**  the  Arm  of  Omnipotence.''^  Thus  this  Author,  not  fleering  his  Courfe  by  the 
Compafs  of  God's  Word,  runs  upon  the  Rock  «f  Abfurdities,  to  the  entire  Lofs 
of  his  fleepy  Notions,  whilfl  our  Dodlrine  remains  unmoved,  like  unto  a  Rock 
in  the  midft  of  the  raging  tumultuous  Waves. 

But  if  what  this  Author  juft  before  faid  will  not  do  our  Bufinefs  for  us,  he  hath 
fomething  elfe  to  ofFer  that  will,  and  then  to  be  fure  we  are  gone.  But  perhaps 
not.  In  Page  1 7.  he  tells  us,  That  if  God  make  Ufe  of  Scripture  Exhortations, 
i£c.  withal  afliiring  theSaints  of  Perfeverance  toSalvation,it  is  a  ridiculous  Thing. 
««  It  is  (fays  he)  much  as  if  a  Father  fliould  ferioufly  admonifh  and  befeech  his 
<«  Son  to  take  Care  and  behave  himfelf  fo  that  the  Inheritance  that  is  unchangeably 
"  defjgned  for  him,  may  not  be  given  away  unto  another." 

To  this  lanfwer.  That  if  the  Cafe  in  Hand  was  jufl  thus,  this  Objedtion  might 
be  of  fome  Weight.  But  behold  the  Difference  !  The  earthly  Father  hath  not 
afTured  his  Son  that  he  fhall  never  be  guilty  of  fuch  Undutifulnefs  as  to  forfeit  the 
Inheritance  that  is  unchangeably  defigned  or  purpofed  for  him  ;  and  that  his  Du- 
tifulnefs  is  fecured  together  with  his  Eflate  j  which  is  the  Cafe  between  our  hea- 
venly Father  and  his  Children  ;  fo  that  when  ever  they  go  aftray,  he  will  reduce 
them  again  to  their  Obedience,  give  them  Repentance  and  Pardon  :  He  will  bring 
them  back  by  weeping  Crofs,  'as  he  did  Feter  and  David.,  who  faid,  "  He  re- 
ftoreth  my  Soul,  and  leadeth  me  in  the  Way  of  Rightcoufnefs  for  his  Name's 


John  Smith,  in  his  Difcourfe  on  Chrijiian  Perfevsrancf, 

Sake,'* 


1174  Of  PERSEVERANCE. 

Sake,"  Pfal  a?.  6.  and  as  he  did  Solomon^  witnefs  his  Book  of  Ecdefajlei : 
5ce  alfo  Pfal.  8g.  26,b'f.  where  the  Father  faith  concerning  the  Son,  confidercd 
3s  the  covenanting  Head  of  all  his  Ele<5l,  his  fpiritual  Progeny,  "He  fliall  cry 
unto  me,  Thou  art  my  Father,  my  God,  and  the  Rock  of  my  Salvation  :  Alfo  I 
will  make  him  myFirll-born  higher  than  theKings  of  theEartb.  My  Mercy  I  will 
keep  for  him" for  evermore, and  my  Covenant  fhall  ftand  faft  with  him.  His  Seed 
alio  will  I  make  to  endure  for  ever,  and  his  Throne  as  the  Days  of  Heaven.  If 
his  Children  forfake  my  Law,  and  walk  not  in  my  Judgments  ;  if  they  break  my 
statutes,  and  keep  not  my  Commandments,  then  will  I  vifit  their  Tranfgreffions 
with  the  Rod,  and  their  Iniquity  with  Stripes  ;  neverthelefs  my  Loving-kindnefs 
will  I  not  utterly  take  from  him,  nor  fufFer  my  Faithfulnefs  to  fail :  My  Covenant 
will  I  not  break,  nor  alter  the  Thing  that  is  gone  out  of  my  Lips.  Once  have  I 
fworn  by  my  Holinefs,  that  I  will  not  lie  unto  David,  (/.  e.  Chrift  the  true  fpiri- 
tual David)  his  Seed  (hall  endure  forever,  and  his  Throne  as  the  Sun  before  me. 
It  fhall  be  eftablifhed  for  ever  as  the  Moon,  and  as  a  faithful  Witnefs  in  Heaven." 
See  alfo  Jer.  32.  40.  "  And  1  will  make  with  him  an  everlafting  Covenant,  that 
I  will  not  turn  away  from  them  to  do  them  good  :  But  I  will  put  my  Fear  in  their 
Hearts,  that  they  fhall  not  depart  from  me." 

If  to  this  it  fhould  be  objedted,  as  it  is.  That  this  Text  has  a  peculiar  Reference 
unto  the  Calling  and  Converfion  of  the  Jezus  in  the  latter  Days,  and  therefore 
impertinent  to  our  Purpofe. 

I  anfvirer,  (i.)  That  allowing  this  Text  to  have  an  immediate  Reference  unto 
thofe  People,  yet  it  doth  not  refer  unto  them  "  c;?/^,"  becaufe  the  Holy  Ghcll 
doth  apply  the  fame  in  the  Nev/-Teftament  unto  all  Believers,  whether  Jewi  or 
Gentiles,  the  true  fpiritual  Seed  oi  Abraham,  Heb.  8.  8,^^.  Chap.  10.  15,16,17. 
and  therefore  it  is  pertinent  to  our  Purpofe.  Befides, fhould  we  allow  the /'^f«/;'^r 
Reference  pleaded  for,  even  then  here  is  an  Inftance  granted  of  fome  (and  who 
will  be  a  great  Number)  whofe  Converfion  and  Sandlification  both  begun  and 
compleatcd,  is  afcertained  by  God's  everlafting  Covenant  of  Grace,  which  is  ab- 
folute  and  fi€e  ;  which  makes ftrongly  againft  the  Objector.  His  Reafoning  pro- 
ceeds upon  a  Suppofition  that  the  glorious  Inheritance  is  defigned  by  the  heavenly 
Feather  for  his  Children  ;  yet  fo  as  may  he  forfeited,  becaufe  as  for  the  Faith  and 
Obedience  that  leads  thither,  he  hath  no  more  feen  to  the  fecuring  of  that  than 
the  earthly  Father  could  do  for  the  fecuring  the  Dutifulnefs  of  his  Son  j  which 
v/e  fee  from  Scripture  is  a  wrong  Conclufion. 

I  proceed  to  add.  Was  not  the  Life  of  Paul,  and  all  the  Ship*s  Company  with 
him,  afcertained  by  a  pofitive  Declaration  from  Heaven,  and  yet  dare  any  charge 
this  infpired  Apoftle  with  ufing  needlefs,  impertinent  Cautions  and  Admonitions, 
when  upon  feeing  fome  Men  going  out  of  the  Ship,  he  faid  unto  the  Centurion 
and  unto  the  Soldiers,  "  Except  thefe  abide  in  the  Ship,  ye  cannot  be  faved  ?" 
A^s  27.   30,  31. 

Again,  Was  not  righteous  Lot's  Efcape  from  the  deftroying  Flames  of  Sodom 
fo  infallibly  fecured,  that  the  Angel,  God's  Executioner,  plainly  told  him  that  he 
Could  do  nothing  until  he  was  gotten  out  of  it  unto  the  City  Zoar  f  And  yet  dare 
any  Man  have  the  Face  and  Confidence  to  charge  God's  holy  Angel  with  being 

guilty 


o> 


^''t  E  K  S  E  V  E  K  A  N  C  E. 


guilty  of  a  needlefs  Impertinency  in  giving  to  Lot  thofe  warm  and  repeated  Cau- 
tions and  Admonitions  of  Danger,  faying,  "  Arife,  take  thy  Wife  and  two 
Daughters  which  are  here,  left  thou  be  confumed  in  the  Iniquity  of  the  City  ? 
And  while  he  lingred,  the  Men  laid  hold  upon  his  Hand,  and  upon  the  Hand  of 
his  Wife,  and  upon  the  Hand  of  bis  two  Daughters  ;  the  Lord  being  merciful 
unto  him  :  and  they  brought  him  forth  and  fet  him  without  the  City.  And  it 
came  to  pafs,  when  they  had  brought  him  forth  abroad,  that  he  faid,  Efcape  for 
thy  Life  ;  look  not  behind  thee,  neither  ftay  thou  in  all  the  Plain  :  Efcape  to  the 
Mountain,  left  thou  be  confumed,"  Gen.  ig.  15,  16,  17. 

Again,  Will  any  venture  to  fay,  that  God's  threatening  Adamzs  he  did,  was 
inconfiftent  with  his  abfolute  Defign  of  fending  him  a  Saviour?  Or  ofFer  to 
affirm,  that  becaufe  the  building  and  finifhing  of  SoIomon^s  Temple  was  fo  infalli- 
bly defigned  as  it  was,  that  therefore  thefe  manifold  Diredlions  and  Cautions  gi\'en 
there-about  were  needlefs  ?  No  furely.  Why  then  fhould  any  affirm,  that  if  the 
Saints  final  Perfeverance  be  infallibly  certain,  then  fo  many  Cautions  and  Admo- 
nitions of  Danger  are  impertinent  and  necdiejs  Things  ;  feeing,  according  to  the 
Conftitution  of  Things  formed  by  the  all- wife  God,  there  is  a  proper  and  infepe- 
rable  ConneiSlion  between  Means  and  End.  He  hath  defigned  the  Salvation  of 
his  Chofen  from  the  Flames  of  Hell,  as  certainly  as  he  did  Lot's  Efcape  from  the 
Flames  of  Sodom  :  And  as  a  Means  to  efFe£l:  that  End,  doth  fend^his  Alinifters, 
the  Angels  of  his  Churches,  as  he  did  his  Angel  unto  Lot^  lingring  Lot^  (tliC  Lord 
being  merciful  unto  them^  as  he  was  unto  hijn)  with  warm  Cautions  and  Premoni- 
tions of  Danger,  which  work  upon  their  /v^r  and  other  rational  Faculties  ;  fj 
that  by  thefe  A'leans  the  End  is  effefled,  as  it  was  in  Lot's  Cafe. 

Hence  then,  is  it  fo  as  'tis  obje6led,  that  the  Scripture  doth  abound  with. 
Cautions  and  Admonitions  to  the  Saints  to  take  Heed  of  this,  of  that,  and  the  other 
Danger  ?  We  may  very  fitly  improve  this  as  a  powerful  Argument  of  God's 
great,  unchangeable  Love  unto  them,  whereby  he  refolves  to  fave  them  in  the 
lat:er  End  :  So  little  Reafon  is  there  to  interpret  thofe  manifold  Cautions  and 
Premonitions  to  the  Saints  in  Favour  to  fuch  a  Scheme  of  Do6lrine  a*  renders 
their  final  Perfeverance  moft  precarious  and  uncertain,  and  God's  eledling,  re- 
deeming Love  towards  them  as  changeable  as  the  Moon,  as  unftable  as  Water, 
and  as  fickle  as  is  the  frail  Will  of  a  poor  finful,  mortal  and  mutable  Creature. 
Befides,  tho'  a  true  Believer  be  fecured  from  breaking  of  his  Nec^,  yet  his'Liable- 
nefs  to  fall,  thro'  Carelefnefs,  to  God's  Difhonour  and  the  breaking  of  his  BoneSy 
lays  a  good  Ground  for  his  being  cautioned  that  he  take  Heed  left  he  fall,  and  be- 
ware left  being  led  away  by  the  Error  of  the  Wicked,  he  fall  from  his  own  Sted- 
faftnefs.  t  Cor.  10.  12.  1  Pet.  3.  17.  Thus  by  Faith  Noahhcing  warned  of 
God,  of  Things  not  feen  as  yet,  moved  with  Fear,  prepared  an  Ark  to  the  faving 
ofhisHoufe.  The  Warning  of  approaching  Danger  was  given  unto  him;  he 
believed  the  Warning,  which  excited  his  Fear  and  readily  produced  his  Obedi- 
ence, which  ilTued  in  his  Safety  ;  and  all  this  confiftent  with  God's  infallible  Pur- 
pofe  of  faving  of  him  and  his  Houfefrom  the  approaching  Deluge  :  The  End  was- 
fecured,  the  Means  were  appointed  in  order  to  efFcfl  the  fame  ;  and  thefe  Means 
were  accordingly  ufed  and  blefled  to  the  cfFeding  of  it.     Hence  St.  PW,  who 

C  c  c  abundantly 


3?6  Of   PERSEVERANCE. 

abundantly  declared  his  full  AiTurance  of  coming  to  Heaven  at  laft,  did  very  con- 
fidently refolve  to  keep  his  Body  under,  /e/i  while  he  preached  unto  others,  he 
himfelf  fhould  become  a  Cajl-avjay.     With  Lot  he  received  the  Premonition  to 
ufc  all  fuitable  Means  of  Safety,  left  he  fhould  be  confumed  in  the  Iniquity  of  the 
City.     "  We  know,  faith  St.  Paul,  that  if  our  earthly  Houfe  of  this  Tabernacle 
were  diflblved,  -we  have  a  Building  ofGod,  an  Houfe  not  made  with  Hands,  eter- 
nal in  the  Heavens.  —  Now  he  which  hath  wrought  us  for  the  felf-fame  Thing  is 
God,  who  alfo  hath  given  unto  us  his  holy  Spirit ;  therefore  we  are  always  confi- 
dent, knowing  that  whilfl  we  are  at  Home  in  the  Body,  we  are  abfent  from  the 
Lord  }   (for  we  walk  by  Faith,  not  by  Sight)   we  are  confident,  1  fay,  and  willing 
rather  to  be  abfent  from  the  Body,  and  to  be  prefent  with  the  Lord.     (Now  mark 
what  follows  this  Ailurance)   Wherefore  we  labour,  that  whether  prefent  or  ab- 
fent, we  may  be   accepted  of    him,"  2  Cor,  5.  1,5,  to  10.     To  this  I  could 
eafiiy  mention  feveral  other  triumphing  Expreffions  of  this  holy  Apoftle's  full  AfTu- 
rance  of  his  coming  to  Heaven  at  laft  i  and  diverfe  other  Inftances  of  his  Careful- 
nefs  and  Diligence  in  the  Ufe  of  the  Means  of  Grace  and  Salvation,     ^y  which 
is  plainly  difcovered  the  Folly  and  Weaknefs  of  our  Opponents  in  explaining  thofe 
Exprellions  of  his  Care   "  in  keeping  under  his  Body,  left  hejhould  be  a  Caji-awoy," 
unto  fuch  a  Senfe  as  reprefents  him  (notwithftanding  all  his  Expreilions  of  Ailu- 
rance of  being  faved)  as  being,  in  his  own  Apprehenfion,  in  manifeft  Danger  of 
being  damned,  which  is  to  reprefent  him  to  think  &  talk  as  abfurdly  as  they  argue. 
To  this  I  will  add.  That  according  to  the  Obfervations  of  the  Learned,  the 
Greek  Word  adckimos,  which  in  i  Cor.  9.  27.  is  rendred  a  Cajl-away,  does  not 
defign  a  Reprobate,  as  that  is  oppofed  to  an  ele£i  Perfon,  bit  fignifies  one  difap' 
proved.*     So  that  the  great  Apoftle  was  very  careful  fo  to  watch  over  and  behave 
himfelf  (as  all  Chrift's  Minifters  fliould  do,  how  fure  foever   their  Salvation  be) 
that  his  Miniftry  fliould  not  be  juftly  blamed, and  be  difapproved  of  by  theChurches 
of  the  Saints,  and  fo  his  Miniftry  become  unprofitable.     And  furely  it  may  be 
reafonably  allowed,  that  a  godly  Miniftcr,  one  that  has  deeply   tafted  of  God's 
eledling,  unchangeable  Love,  as  St.  Paul^'id,  will  take  Heed  unto  himfelf,  and  to 
his  Dodlrine,  from  a  higher  and  nobler  Principle  than  a  Jlavifh  Fear  of  eternal 
Damnation,  even  the  Honour  and  Glory  of  his  great  and  good  Lord,  his  Love 
conftraining  him  hereunto. 

I  go  on  to  obferve,  that  when  our  Lord  foretold  his  beloved  Difciples,  that 
fuch  Deceivers  fhould  come  who  fhould  feduce,  if  it  were  pojjible,  even  the  very 
Ele£i  ;  he  immediately  adds,  therefore  take  Heed,  and  accordingly  prayed   for 


*\Note,  This  Word  in  1  Cor.  9.  27.  doth  not  fignify  a  Reprobate,  as  the  Word 
is  oppofed  to  the  Ele£l  ;  for  Paul  was  ele£i,  and  knew  himfelf  fo  to  be,  and 
therefore  could  not  become  a  Reprobate,  but  reproved,  reproveable,  or  unap- 
proved. So  the  Word  is  taken  2  Cor.  13.  7.  Heb.  6.  8.  for  it  is  oppofed  to 
the  Word  Dokimos,  which  fignifieth  Approved,  and  therefore  not  fo  much  to  be 
referred  to  the  Perfon  of  Paul,  as  to  his  Minijlry,  left  his  Miniftry  (hould  be 
rejUied,  and  himfelf  be  worthy  to  be  reproved,     heigh.  Crit.  Sac, 

their 


Of    P  ERS  EF^I^ANCE.  377 

their  Safety,  Job.  17.  See  alfo  our  Lord's  fweet  farewel  Sermon  unto  his  Difci- 
pies,  which  was  followed  with  that  fweet  Prayer  ;  Job.  14,  15,  16,  17  Chapters, 
where,  by  comparing  one  Place  with  another,  you  fhall  find,  that  as  he  aflured 
them  of  their  undoubted  Intereft  in  him,  and  Peace  and  Salvation  by  him,  fo  he 
alfo  pointed  out  unto  them  their  feveral  Dutits,  which  he  backed  with  fuitable 
Arguments,  and  particularly  fuch  as  were  fuited  to  work  upon  their  Faculty  of 
Fear:  Particularly  in  Chap.  15.  where,  under  the  Parable  of  a  Vine,  he  fhews 
their  Relation  to  him  as  Branches,  and  that  they  receiving  the  Sap  of  his  heavenly 
Grace,,  fhould  under  the  Cultivations  of  his  heavenly  Father  and  Hufbandman, 
bring  forth  more  and  more  of  the  fVuits  of  Righteoufnefs.  Ver.  4.  '<  Abide  in 
me,  and  I  in  you  j  as  the  Branch  cannot  bear  Fruit  of  it  felf,  except  it  abide  in 
the  Vine,  no  more  can  ye  except  ye  abide  in  me."—  Ver.  6.  "  If  a  Man  abide 
not  in  me,  he  is  caft  forth  as  a  Branch, and  is  withered,  and  Men  gather  them  and 
caft  them  into  the  Fire,  and  they  are  burned."  So  that,  as  St.  Paul^  confiftent 
with  the  Aflurance  he  had  given  the  Centurion  from  God,  that  not  one  that  failed 
with  him  in  that  dangerous  Voyage  fiiould  perifh,  cried  our.  Except  thefe  abide 
in  the  Ship,  ye  cannot  be  faved  ;  our  Lord  did,  confiftent  with  the  Aflurances  of 
Peace  and  Salvation  which  he  gave  his  Difciples,  fay,  **  Ye  cannot  bear  Fruit  cf 
your  felvcs  except  ye  abide  in  me,"  l^c.  Thefe  were  the  very  Perfons  fpoken  of 
Jo/j.  13.  I.  as  interefted  in  God's  everlafting  Love,  **  Having  loved  his  own 
which  were  in  the  World,  he  loved  them  unto  the  End  ;"  and  therefore  were  not 
liable  to  be  eternally  caft  off"  by  him,  as  Veflels  of  Wrath  :  Contrary  to  what  the 
Arminians  do  argue  from  this  Parable.  As  the  Fruits  of  this  Love,  our  Lord 
gave  thefe  his  beloved  Difciples  an  undoubted  AfTurance,  that  howfoever  he  was 
going  from  them  as  to  his  vifible  perfonal  Prefence  into  Heaven,  he  would  come 
again  and  receive  them  unto  himfelf,  that  where  he  is  there  they  fhoUld  be  alfo  j 
that  he  went  thither  as  their  Forerunner,  to  prepare  a  Place  for  them  in  his  Fa- 
ther's Houfe,  where  are  many  Manfions,  Job.  14.  i,  2,  3.  In  which  Chapter 
he  goes  on,  telling  them  for  their  Comfort,  that  he  would  iend  his  holy  Spirit  un- 
to them  as  a  Comforter,  which  fhould  abide  with  them  for  ever ;  and  that  their 
fpiritual  Life  was  fecured  in  his,  who  was  their  Life,  faying,  Becaufe  I  live,  ye 
{hall  live  alfo.  The  fame  is  true  of  all  true  Believers,  as  Branches  in  this  Vine. 
CoU  3.  4.  "  When  Chrift  who  is  our  Life  fliall  appear,  ye  alfo  Ihall  appear  with 
him  in  Glory."  **  My  Sheep,  faith  he,  hear  my  Voice,  and  I  know  them,  and 
they  follow  me,  and  I  give  unto  them  eternal  Life,  and  they  fliall  never  perilli." 
To  this  End  did  he  lay  down  his  Life,  as  he  faith.  Job.  10.  15,  27,  28.  <'  I  lay 
down  my  Life  for  the  Sheep."  And  for  this  he  doth  interceed  for  them  all,  Job. 
17.  20,  24.  "  Neither  pray  I  for  thefe  alone,  but  for  them  alfo  which  fiiali  be- 
lieve on  me  through  theirWord.  Father,  I  will,  that  thofe  whom  thou  haft  given 
me,  be  with  me  where  I  am,  that  they  may  behold  my  Glory,  which  thou  haft 
given  me  ;  for  thou  lovedft  me  before  the  Foundation  of  the  World."  Thus  tiTc 
Father  loved  the  Vine,  and  thus  he  loved  the  Branches :  For,  faith  Chrift,  Ver. 
^3.  "  Thou  haft  loved  them  as  thou  haft  loved  me."  The  Father  and  the  Son 
ioves  them  with  an  everlafting  Love. 

C  c  c  2  Wherefore* 


378  Of    PERSEVERANCE, 

Wherefore,  after  all  this  Account  of  Things,  for  any  Jo  conclude,  that  all  or 
any  of  thefe  Objedts  of  divine  Love  are  liable  to  be  caft  ofFand  everlaftingly  pe- 
rifh,  as  Subjeds  of  divine  Wrath,  is  nothing  lefs  than  to  give  the  Lie  to  thefe  true 
Sayings  of  God,  to  blemifh  his  divine  Perfections,  and  in  a  moft  fhocking  Man- 
ner to  make  fad  the  Hearts  of  thofe  whom  thefe  fweetDeclarations  of  his  were  de- 
figned  to  cheer  and  comfort.  As  to  thofe  Branches  who  are  in  Chrift  only  by  an 
external  Profefl'ion,  they  are,  I  confefs,  liable  to  be  plucked  ofFand  burned,  as  our 
Lordflievvs,  Mai.  15.  13.  "  Every  Plant  which  my  heavenly  Father  hath  not 
planted  (liall  be  rooted  up."  But  asfor  thofe  that  are  of  his  right  Hand's  planting 
in  Chrift  by  a  vital  Union,  thefe  fhall  not  be  plucked  up  ;  nothing  fhall  pluck 
them  out  of  Chrift's  Hand,  who  is  the  true  Vine,  nor  out  of  his  Father's  Hand, 
who  is  the  Hufoandman,  Job.  10.27,28,29.  What  End  was  more  unaltera- 
bly fixed  than  the  Sufferings  and  Death  of  Chrift,  fo  that  it  was  impofTible  that  he 
fliould  efcape  drinking  that  bitter  Cup,  and  yet  he  prayed  thrice,  faying,  Father, 
if  it  be  poflible  iet  this  Cup  pafs  from  me  ;  yet  who  dare  hence  to  fay,  either  that 
this  Prayer  was  impertinent,  or  that  it  implied  an  atSlual  PofTibility  of  its  pafling 
from  him  ?  So  when  the  Saints,  whofe  final  Perfeverance  is  infured  of  God,  are 
exhorted  to  take  Fleed  left  they  fall,  either  into  Sin,  or  into  the  Snares  of  Satan 
and  the  World,  or  from  their  own  Stedfaftnefs,  and  Fuch  like  ;  how  little  Reafon 
is  there  for  Men  thence  to  infer,  either  that  it  is  poflible  (I  mean  poflible  in  Re- 
gard of  God's  Immutability)  that  they  (hould  fall  finally  and  perifh  eternally  j  or 
elfe  accijfe  the  Preacher  o^  Jmpertinency  in  bidding  them  to  beware  left  they  fall  ? 

'  In  a  Word,  the  due  ConFideration  of  the  proper  Connexion  between  Means 
and  End,  puts  to  Silence  all  Cavils  on  this  Head. 

I  conclude  then  from  what  hath  been  fai'd,  that  according  to  God's  Conftitu- 
tion  of  Things  in  the  Matters  of  his  People's  Salvation,  the  Certainty  of 
the  End  is  fo  far-from  difannuUing.,  as  that  it  doth  ejiahlijh  the  Ufe  of  Means, 
pointing  out  unto  us,  and  requiring  of  us  our  Duty  in  the  circumfpetSt  and  dili- 
gent Ufe  of  the  fame. 

I  fhould  therefore  count  it  needlefs  to  add  any  Thing  more  on  this  Head,  but 
that  I  am  willing  to  let  my  Opponents  fee  that  their  Objedtion  is  pertinently  an- 
fwered  by  an  Author,  for  whofe  Works  they  have,  to  my  Knowledge,  exprefFed 
a  very  high  Valuation,  vi%.  A  Treatife  concerning  God's  Foreknowledge  and 
Man's  free  Agency  ;  thinking,  perhaps,  that  his  Words  will  have  more  Weight 
with  them  than  mine.  In  Page  80.  he  brings  in  one  objecting  thus,  **  If  God's 
"  Foreknowledge  doth  afcertain  the  End,  to  what  Purpofe  is  the  Ufe  of  Means  ? 
^*  An  Event  can  be  no  more  than  certain  ;  and  if  God  forefees  that  I  fhall  die 
*••*  within  a  Year,  all  the  Medicines  in  the  World  will  not  make  me  live  a  Day 
*<  longer  :  But  if  he  fees  I  fliall  live  twenty  Years,  I  fhall  not  only  need  no  Phy- 
''  Fick,  but  I  may  for  DiverFion  leap  once  a  Day  into  a  River,  or  into  theOcean, 
"  without  any  Fear  of  drowning:  I. can  neither  fall  fhort  of  nor  go  beyond  that 
"  fatal  Period  which  is  fixed  in  the  divine  Prefcience."  To  this  thefaid  Author 
anfwers,  "  This  Obje6fion  ^f.iyshe)  feems  to  make  fome  little  Noife,  and  yet  at 
'*  moft  is  but  a  plaufible  Kind  of  Fallacy  employed  only  by  vulgar  and  unthinking 
««  Headsj  but  unworthy  a  Man  of  good  ConFideration.     This  Sort  of  Reafoning 

refembles 


Of  PERSEVERANCE.  0,19 

«'  refembles  io  much  that  of  the  Devil  to  our  Saviour,  that  it  may  well  feem  to 
"  challenge  the  fame  Author.  If  God  forefees  thou  wilt  live  many  Years,  thou 
*'•  mayeft  leap  into  the  Sea,  or  throw  thy  felf  down  from  a  Precipice,  fays  the 
*'  Ohje^ory  for  thou  muft  certainly  live  out  thy  appointed  Time.  If  thou  be  the 
"  Son  of  God,  caft  thy  felf  down  from  this  Pinacle  of  the  Temple, y^jj  iheDevil^ 
"  for  it  is  written,  he  (hall  give  his  Angels  Charge  concerning  thee.  Now  as  the 
"  Ground  of  that  Security  againft  Dangers  and  fundry  Evils  mentioned  in  Pfal. 
'<  91.8.  is  omitted  in  the  Devil's  Qiiotation,  fo  the  Ground  of  God's  P'orcfight 
*'  and  the  Caufe  of  the  Event  is  omitted  in  the  Objc6lion,  namely,  a  prudent 
"  Care  to  preferve  Life  :  And  as  the  Son  of  God  was  never  like  to  fall  down  and 
"  worfliip  the  Devil,  fo  any  fober  Man  that  lives  to  a  full  Age,  is  not  like  to  at- 
"  ternpt  defperate  Wa3's  to  deftroy  himfelf.  The  Anfwer  too  given  by  our  Sa- 
*'  viour,  is  proper  in  this  Cafe,  Thou  fhalt  not  tempt  the  Lord  thy  God  ;  for  if 
"  he  fees  the  End,  he  fees  the  Means  conducing  thereunto.  -—  Thuj  we  fee  that 
"  the  Devil's  Argument,  and  that  of  the  Objedor's  do  run  exadtly  parallel." 
Thus  the  faid  Author. 

Now  as  the  Objedion  ftated  by  him,  and  that  of  our  Opponents,  is  of  the  frime 
Tenor  ;  fo.it  is  but  fubftituting  the  Term  Fore- ordination  in  the  Room  of  Fore- 
knoivledge^  ufed  by  him  as  afcertaining  the  End,  and  his  Anfwer  will  exactly  fuit 
our  Objectors,  who  do  cavil  both  at  the  Dodlrine  of  the  Saints  final  Perfeverance 
and  of  the  Periods  of  Aden's  Lives  being  abfolutely  fixed  by  the  divine  Prefcicncc 
and  Predeftination  :  Their  Reafoning,  according  to  this  Author,  is  devilijh^  by 
feeking  to  put.afunder  what  God  hath  joined  together,  and  fmce  my  Opponents 
do  fo  much  infid  upon  it,  that  we  by  the  Dodrine  of  divine  Predeftination  dd^ 
deftroy  Men's  free  Agency,  I  will  further  refer  them  to  what  this  fame  Author'  ' 
fays,  Pag.  6i.  where,  after  he  had  endeavoured  to  reconcile  Man's  free  Agency 
with  God's  Foreknowledge^  he  further  adds,  "  But  here  (fays  he)  I  v/ould  not  be 
"  miftaken,  as  tho'  I  thought  God  to  be  an  unaifive  Beholder  of  all  thefeTranf- 
"  adtions  which  were  foretold  by  Prophecy  :  Surely  he  is  too  much  a  Caufe  of 
*'  all  Things  to  be  a  rude  Spedlator  of  any  one  Adllon  ;  and  certain  Events  I 
"  grant  to  have  been  as  vvcW  pre-determlned  t^s  prophefted  ;  of  which  I  fhall  give 
<«  Inftance  prefently.  When  God  purpofeth  to  have  any  Thing  brought  about, 
"  he  can  eafily  fet  Agents  at  work  and  remove  Impediments  ;  he  can  turn  Men's 
<'  Hearts  like  Rivers  of  Water,  yet  fo  as  never  to  put  any  preter-natural  Force 
"  upon  the  Will  to  do  Evil.  For  the  Courfe  of  divine  Providence,  (tho'  invifi- 
«'  ble  unto  us)  I  conceive  to  be  laid,  and  Things  dependant  by  God's  Difpofal, 
«'  in  fuch  a  Series  and  Concatenation,  that  various  Caufes  and  Contingents  fliall 
*'  concur  to  operate  upon  Men's  Faculties  in  fuch  Sort  as  to  make  them  willing 
*'  to  a6t  their  Parts  (unknown  oftentimes  to  themfelyes)  in  order  to  efFeft  the  Al- 
*'  mighty 's  Purpofe.  Upon  which  Account  lam  apt  to  believe,  that  even  in  Re-' 
*'  ference  to  thofe  Events,  thatare  under  a  peremptory  Decree,  moft of  the  Adio'rs ' 
«'  that  bring  them  about  are  as  much  free  Agents  as  is  the  Hufljandman  in  the,.. 
"  Choice  of  a  fit  Stafon  to  plow  his  Ground."  Thefe Expicffi.iis  are  the  more 
remarkable,  becaufe  coming  from  an  Author,  who  from  certain  Paflages  in  his 
Book,  doth  appear  to  me  to  have  been  a  DifreUJher  of  the  Do<5lrine  oi  ahfolute, 

perfonal 


380  Of   PERSEVERANCE. 

perfonal  and  eternal  Eleflion.     Now  (heConceffions  of  an  Adverfary,  we  knowj 
are  never  made  but  upon  the  ftrongeft  Convidtions. 


CHAP.     III. 

1N0W  pafs  to  the  Confideration  of  other  Objeftions  yet  behind. 
Obje^ion.  *' It  is  plain,  not  only  from  the  Parable  of  the  Vine  and  the 
**  Branches,  Job.  15.  but  alfo  from  Rom.  11.  that  fuch  as  are  truly  in- 
*'  grafted  into  Chrift  by  a  vital  Union  with  him,  may  become  withered,  cut  oiF 
*'  and  cafl:  into  Hell-Fire  :  For  there  the  Apoftle  exprefly  tells  the  Romans  of  fome 
*'  Branches  that  belong'd  to  the  true  Olive- Tree  who  were  cut  ofF, 
*':  exhorting  them  not  to  be  high-minded  but  fear,  left  they  alfo  fhould  be  cut 
*«  ofF,  which  they  fhould  be  if  they  continued  not  in  their  Goodnefs  :  Therefore 
<<  fuch  as  are  Branches  of  the  true  Olive-Tree,  even  true  Believers,  may  ceafe 
<«  to  be  fuch,  and  be  cut  off  for  their  Unbelief." 

To  this  I  anfwer,  (i.)  That  thefe  Objecftors,  above  all  other  Men  in  the 
World,  fliould  not  complain  of  others  for  holding  urunerciful^  uncomfortable  and 
Jhvcking  Dodtrine,  contrary  to  the  divine  Perfedlions,  fince  by  thefe  their  Tenets, 
they  do  reprefent  the  heavenly  Father  as  changeable  in  his  tendereft  AfFe<5lions  to- 
wards his  deareft  Children,  fo  alfo  the  great  Redeemer  towards  the  ObjeiSts  of  his 
redeeming  Love,  the  Purchafe  of  his  mofl  precious  Blood,  cafting  ofi^all  Bowels 
of  Mercy  and  Compaflion  towards  them  for  their  Sins,  which  before  he  fufFered 
and  died  to  attonc  for,  and  to  fatisfy  divine  Juftice,  making  them  to  fufFer  the 
Vengeance  of  eternal  Fire.  And  which  makes  the  Matter  ftill  worfe,  they  have 
the  daring  Confidence  to  bring  in  the  great  Redeemer  himfelf,  and  his  Apoftles,  as 
Vouchers  for  thefe  their  abfurd  and  rotten  Notions. 

As  to  the  firft  of  thefe  Texts  I  have  already  anfwered  :  And  as  to  the  latter  I  re- 
ply, That  by  the  Olive-Tree  here  is  meant  the  vifible  Church  of  Chrift  in  the 
World  ;  which  (as  cvtxy  one  muft  confefs)  is  made  up  of  Unbelievers  as  well  as 
true  Believers  j  therefore  abfolutely  to  conclude,  that  thefe  here  (aid  to  be  cut  off 
from  the  true  Olive-Tree  were  once  true  Believers  in  Chrift,  is  entirely  wrong. 
The  Truth  is,  that  the  Apoftle  in  this  Chapter  undertakes  to  (hew,  that  thofe 
yews,  who  never  were  better  than  Unbelievers ^  were  for  their  Unbelief  cut  ofF 
trom  being  Members  of  the  vifible  Church,  and  that  the  Gentiles^  who  in  Times 
paft  were  without  the  Pale  hereof,  were  now  brought  into  it.  Now  as  upon  thefe 
Accounts,  fome  of  thefe  Gentiles,  at  this  Time  in  the  Church  at  Rome,  were  ready 
to  infult  over  their  Brethren  the  Jews,  as  a  rejedled  People  ,;  fo  the  Apoftle,  in 
order  to  quell  their  Infolency  and  teach  them  Humility,  he  fhews  that  it  was  not 
v^ny  natural  Betternefs  in  them,  that  they  {the  Gentiles)  were  grafFed  in,  in  the 
Room  of  thofe  Jews  whom  God,  as  unfruitful  Branches,  did  cut  ofF  from  the  true 
Olive-Tree  ;  and  that  if  they  proved  no  better,  they  muft  exped  to  fare  no  bet- 
ter than  thefe  UnbeIieving,Difobedient  amongft  the  Jews  did.  And  thefe  Things 
the  Apoftle  might  fitly  fpeak  concerning  fuch  as  had  been,  and  unto  fuch  as  novir 
Tft'CTC^sxofefring  Members  of  the  vi/ibU  Church,  fince  a  great  Part  thereof  always 

confided 


Of  P  E  RS  EP'ERJJfCE.  3^1 

confifted  of  Unbelievers,  who  never  did  partake  of  the  Root  Chrift  ;  without  any 
juft  Grounds  for  any  thence  to  infer,  that  true  Believers^  or  ti'tfe  Virgins,  were  in 
Danger  of  totally  lofing  the  Oil  of  true  faving  Grace  which  they  had  in  the  Vefiels 
of  their  Hearts,  together  with  their  Lamps  of  Profeffion. 

Moreover,  from  the  proper  Connedlion  of  Means  and  End  before  obferved, 
thofe  Cautions  and  Admonitions  there  ufed,  might  be  of  good  Ufe  unto  the  whole 
Church  of  the  Gentiles^  Believers  as  well  as  Unbelievers,  as  a  Ufe  of  Terror  to  the 
latter,  and  of  Humiliation,  Diligence  and  Zeal  to  the  former,  and  fo  become  i' 
Means  of  preventing  in  them  fo  much  as  a  partial  Apoftacy.  *'  Be  not  high- 
minded,  but  fear."  In  fhort,  as  the  Apoftle  here  fpeaks  of  the  vifible  Church,  of 
the  which  it  could  be  never  fald  that  they  were  all  truly  gracious,  fo  it  is  only  a 
Holinefs  or  Goodnefs  by  a  ProfeJJion  that  can  agree  unto  them  m^^neral : 
Whence  no  Conclufion  can  be  fairly  drawn,  wherefore  the  real  Work  of  Grace 
and  Holinefs  in  fuch  as  are  true  Believers  fhould  be  totally  extinguifhed,  and  they 
cut  off  from  being  true  Members  of  Chrift's  myftical  Body.  No,  this  cannot  be, 
for  as  they  are  Members  of  his  Body,  of  his  Flefh,  and  of  his  Bone^  as  well  as 
Members  of  his  vifible  Church  j  fo  he  will  nourifh  and  cherifh  each  one  of  them, 
he  will  keep  them  from  falling,  and  prefent  them  faultlefs  before  the  Prefence  of 
his  Glory  with  exceeding  ]oy  ;  To  whom  be  Glory  and  Dominion  for  ever  and 
ever.  Amen. 

OhjeSiion.  It  is  further  obje<Sled  to  us,  "  That  in  the  Parable  of  the  King  who 
*'  took  Account  of  his  Servants,  he  delivered  one  of  them  unto  the  Tormentors 
*'  until  he  fliould  pay  the  lafl  Farthing,  who  being  forgiven  all  his  Debt,  refufed 
«*  to  forgive  a  lejfer  Sum  to  one  of  his  Fellow-S«rvants,  taking  him  by  the  Throat, 
*'  faying,  Pay  me  that  thou  oweft  ;  and  then  fays  our  Lord  unto  his  Difciples, 
"So  likew'ife  fliall  my  heavenly  Father  do  alfo  unto  you,  if  ye  from  your  Hearts 
*'  forgive  not  every  one  his.  Brother  their  TrefpalTes :  Therefore  fuch  as  are 
"  Chrill.'y  true  Difciples  and  have  their  Sins  pardoned,  may  again  fall  under 
«'  -God's  Difpleafure  and  be  caft  into  the  Prifon  of  Hell." 

Anfwer.  Howfoever  this  Obje£lion  makes  a  fair  Shew,  to  amufe  the  weak  and 
unwary,  I  hope  to  manifefl  that  the  contrary  hereof  is  true. 

Hence  let  it  be  obferved.  That  in  expounding  Scripture,  fpecial  Care  ought 
always  to  be  taken  that  the  Harmony  thereof  and  the  Analogy  of  Faith  be  prefer- 
ved  J  and  particularly  in  expounding  of  Parables,  we  muft  have  a  peculiar  Re- 
gard unto  the  main  Scope  and  Defign  thereof,  and  not  ftretch  them  beyond  their 
Line,  confidering  that  Parables  don't  always  run  upon  All-fours,  or  anfwer  in 
every  particular  Circumftance.  This  1  fay,  muft  be  heedfully  obferved,  that  our 
Expofitions  of  them  may  not  flatly  contradift  themoft  plain  and  pofitive  Scripture 
Propofitions,  as  this  Objedion  doth.  For  it  is  exprefly  faid  of  all  pardoned,  jufti- 
fied  Believers,  who  are  in  Chrift,  That  there  is  now  no  Condemnation  to  them  ; 
no  Seperation  of  them  from  the  Love  of  God,  which  is  in  Chrift  Jefus  our  Lord, 
Rom.  8.  I,  32.  to  the  End  :  That  being  juftified  by  Chrift's  Blood,  they  fhall  be 
(aved  from  Wrath  through  him  ;  that  being  reconciled  unto  God  by  his  Death, 
they  fliall  be  faved  by  his  Life  ;  that  according  to  the  Tenor  of  the  new  Cove- 
nant God  will  be  merciful  unto  t.heir  Unrighteoufnefs,  and  their  Sins  and  Iniquities 

he 


382  Of  PERSEVERANCE. 

he  will  remember  no  more,  Rom.  5.  6,  to  12.  Hcb.  8.  The  Reafon  hereof  is 
very  obvious  and 'ftron'g,  becaufe  the  Jufcice  of  God  is  fully  fatisfied  with  Chrift's 
cne  compleat  Offering  on  their -Behalf :  By  the  full  Payment  which  Chrift  made 
on  their  Behalf,  Peace  and  Pardon  were  cornpleatly  purchafed  ;  hence  the  Juftice 
of  God  cannot  admit  that  a  double  Payment  fhould  be  made  for  one  and  the  fame 
Debt,  one  by  the  Surety^  and  another  by  the  Debtor.  They  who  have  Redemp- 
tion through  Chrift's  Blood,  as  all  true  Believers  have,  have  obtained  z  full  and 
cotnpkat 'Rjz^tm^iiow^  not  ?i  partial  one ',  whenee  it  is  triumphantly  faid,  Who 
fliall  lay  any  Thing  unto  the  Charge  of  God's  Ele<5l  ?  It  is  God  that  juftifieth. 
Who  fhall  condemn  ?  It  is  Chrift  that  died  ;  yea,  rather  that  he  is  rofe  again, 
afcendcd  Up  into  Heaven,  where,  at  the  right  Hand  of  God,  he  niaketh  continual 
Interce-TIon  for  them. 

Now  thefe  Things  being  fo,  it  remains  that  fome  other  Meafures  muft  be  taken 
Jn  order  to  expound  this  Parable,  than  that  in  the  Objection,  fo  as  that  the  Truth 
of  the  aforefaid  Scripture  Propofitionsbe  not  infringed  on.  And  this  is  eafily  done 
by  obferving  the  proper  Connection  of  Means  and  End  before  explained,  our  Lord 
purfuing  the  End  by  Means  fitly  adapted  to  his  People's  rational  Nature.  Here 
the  End  our  Lord  had  in  View,  was  the  promoting  Unity,  Peace  and  Concord 
amongft  his  beloved  Difciples,  and  ftrongly  to  teach  them  the  LefTons  of  Mercy 
and  Companion  one  towards  another.  Accordingly  he  pitches  upon  a  proper 
Medium,  illuftrated  by  a  Simile  fuited  to  av/aken  their  Attention  and  obediential 
Reo-ards  :  He  argues  from  Love  and  Compaffion,  from  Reafon  and.  Juftice,  yea, 
from  both  the  tender  Mercy  and  flaming  Juftice  of  their  almighty  Father ;  {hew- 
ing them  how  reafonabic,  equitable  and  _/;//?  a  Thirig  it  is  that  they  fhould  imitate 
the  glorious  Example  of  their  merciful,  heavenly  Father  as  dear  Children,  walking 
in  Love,  forgiving  one  another,  as  he  for  Chrift's  Sake  had  forgiven  them  ;  and 
how  much  they  would  difpleafe  him  if  they  a£Ved  otherwife.;  and  how  juftly,  if 
he  was  to  deal  with  them  according  to  their  Deferts,  for  their  unforgiving  Tem- 
per, he  might  ferve  them  as  the  King  did  his  unmerciful  Servant.  Thus  then  to 
preach  the  Terrors  of  the  Lord,  the  Drcadfulnefs  of  his  Wrath,  and  the  eternal 
Torments  of  Hell,  is  a  choice  Means,  by  a  divine  Bleffing,  to  keep  Believers 
from  falling  under  the  one,  and  into  the  other,  as  the  Angels  threatning  of  Lot 
with  the  fcorching  Flames  of  Sodom  was  a  A4eans  to  quicken  his  Efcape  thereof, 
anfwerable  unto  God's  merciful  Defign  antecedent  thereunto,by  which  his  Efcape 
was  infallibly  fecured,  as  I  have  before  at  large  fhewn. 

Objeflion.  "  It  is  faid,  Ifa.  59.  2.  "  But  your  Sins  have  feperated  between 
««  you  and  your  God."  Therefore  Sin  may  feperate  between  God  and  his  Peo- 
*«  pie,  even  true  Believers,  even  as  if  a  Surgeon  fhould  cut  off"  my  Finger  from 
•"  my  Hand,  which  then  furely  is  totally  feperated." 

Jnfwcr.  This  Obje^ion,  like  unto  many  others,  is  built  upon  the  fandy  Foun- 
dation of  a  falfe  Suppofition  of  the  Condition  of  the  People  fpoken  of,  and  a 
wrong  Interpretation  of  the  Term  Seperated  in  the  Text,  and  confequently  their 
Simile  is  quite  impertinent. 

I.  'Tis  quite  plain,  that  the  Perfons  here  fpoken  unto,  and  complained  of, 
were  not  true  Believers,  but  the  Formal  and  DiJ/olute  amongft  the  7^w/,  who 

had 


OfPERSEFEKJNCE.  383 

had  highly  provoked  the  Lord.     For  which,  fee  Chap.ift,  and  Chap.  58th  of  this 
Prophecy. 

2.  The  Separation  here  fpoken  of,  doth  not  fignify  a  ioial  cutting  off  from 
God,  h'ke  as  a  Man's  Finger  is  cut  ©fF,  never  to  be  joined  together  again,  but  a 
Sufpenfion  of  his  providential  Favours  ;  he  having  for  their  Sins  fent  them  into 
Captivity,  and  refufed  to  hear  and  deliver  them  thence,  which  yet  afterwards  he 
did  do.  Accordingly  this  Seperation  is  explained  by  God's  hiding  his  Face  from 
them,  and  turning  a  deaf  Ear  unto  them.  In  the  foregoing  Chapter  they  had 
complained,  that  they  had  prayed  and  failed  unto  God,  and  that  neverthelefs  he 
had  not  regarded  them  ;  vi^hence  the  Prophet  proceeds  to  fhew,  that  the  Fault 
did  not  lie,  either  in  the  Deafnefs  of  God's  Ear,  nor  in  theShortnefs  of  his  Hand, 
that  they  wrere  not  heard  and  delivered,  but  in  their  Sins  unrepented  of.  And 
this  with  a  Note  of  Attention,  he  calls  on  them  duly  to  confider  in  the  Beginning 
of  this  59th  Chapter,  "  Behold  the  Lord's  Hand  is  notfhortned,  that  he  cannot 
h\e  ;  neither  is  his  E/r  heavy,  that  he  cannot  hear  :  But  your  Iniquities  have  fe- 
perated  between  yoaand  )our  God  ;  and  your  Sins  have  hid,  or  caufed  him  to 
hide  his  Face  from  you,  that  he  will  not  hear  ;  for  your  Hands  are  defiled  with 
Blood,  and  your  Fingers  with  Iniquity." --- To  all  this  obferve,  how  the  Lord 
afterwards  invites  thefe  Sinners  to  Repentance  ;  which  furely  he  would  not  have 
done,  if  the  Separation  fpoken  of  had  been  ioial  zn6  fnal :  Their  Sins  were  the 
thick  Cloud  that  for  a  While  feparated  between  the  favourable  Smiles  of  God's 
Face  and  them,  which  afterwards  was  removed,  fo  that  the  Light  of  his  Counte- 
nance (hone  on  thefe  Captives,  he  hearing  their  Prayers  and  granting  them  Deli- 
verance. Altbo' the  Sun's  lovely  Countenance  be  bid  by  an  interpofing  thick 
Cloud  to  Day,  it  does  not  therefore  follow  that  it  will  not  fliine  out  bright  and 
clear  To-morrow,  or  that  it  will  for  ever  remain  in  Obfcurity.  I  conclude  then, 
that  notwithftanding  the  (trongeft  Efforts  of  this  or  any  other  Objedtion,  nothing 
fhall  be  able  finally  to  feparate  a  true  Believer  from  the  Love  of  God,  which  is 
in  Chrift  Jefus  our  Lord. 

Obje^ion.  "  It  is  faid,  i  Cor.  3.  17.  *'  That  if  any  Man  defile  the  Temple  of 
«'  God,  him  {hall  God  deftroy."  Now  Believers  are  called  the  Temple  of  God, 
««  therefore  they  who  are  true  Believers  may  be  deftroyed  for  and  perifh  in  that 
«*  Defilement." 

Anjwer.  This  Obje<Slion  \  confefs,  comes  forth  with  io  plaufible  a  Shew  of 
found  Argument,  that  it  is  enough  to  deceive  \}[\t  unwary .,  who  fee  not  the  Sophiflry 
that  lies  couched  in  it,  or  elfe  (to  judge  more  favourable  of  the  Obje£lor)  the/ra- 
found  Ignorance  that  lies  at  the  Bottom  of  it.  I  obferve  then,  that  all  the  Force  of 
the  Obje6lion  (if  there  be  any  in  it)  lies  in  a  Suppofition,  that  by  the  Defilers  of 
this  Temple  here  particularly  fpoken  of,  are  meant  fuch  who  once  at  leaft,  were 
true  Believers  ;  and  that  the  Dtfikment  doth  confift  in  a  perfcvenng  Impiety  in 
them,  and  a  final  Apoftacy  of  them  from  God.  All  which  (as  I  fliall  prefently 
prove)  is  intirely  falfe.  I  proceed  to  obferve, 

I.  That  by  the  Temple  of  the  Lord  here,  is  not  meant  the  Saints,  dtftrihuiivety 
confidered,  but  colleSiively  in  a  Body,  as  a  vifible  Church,  builded  fogether  in  Go^ 
pel-Order,  as  an  Habitation  of  God,  thro'  the  Spirit.     Hence  in  the  Context  th^ 

D  d  d  Apofllg 


384  Of  PERSEVERANCE, 

Apoftle  fa3'sunto  thefe  Corinthians,  <*  Know  ye  not  that  ye  are  the  Temple  of 
God  ;"  and  again,  "  which  Temple  are  ye  5"  compar'd  with  Eph.  2.  20,  21. 
Now  then,  as  this  was  a  vifible  Church,  and  as  in  the  Church  •vifible  there  always 
was  foolijh  as  well  as  xvife  Virgins,  Unbelicven  as  well  as  Believers ;  fo  no  certain 
Conclufion  can  hence  be  drawn  that  true  Believers  mzy  fall aivay  finally ,  znd  perijh 
eternally  in  that  Defe<Slion.  For  as  St.  Paul  (fpeaking  of  vifible  profefling  Believers 
in  a  diftinguifhing  Manner)  faith,  "  We  are  not  of  them  who  draw  back  unto 
Perdition,  but  of  them  who  believe,  unto  the  faving  of  the  Soul."  Heb.  10.  39. 
I  obferve,  2.  That  by  the  Defiler  of  the  Temple  of  the  Lord  here,  is  plainly 
and  particularly  meant  wicked  Men,  under  the  Guife  and  Garb  of  Religion,  falfe 
Teachers,  cunning  Sophifters,  Creepers  into  the  Church,  who  transforming  them- 
felves  into  the  Likenefs  of  the  Minifters  of  Righteoufnefs,  did  creep  into  God's 
Temple  at  Corinth,  as  well  as  that  at  Galatia,  and  who  accordingly  did  pervert 
the  Gofpel  of  Chrirt,  doing  what  in  them  lay  to  bewitch,  beguile  and  corrupt 
the  Members  of  the  fame  with  falfe  Do6trine  and  evil  Manners.  Hence  the  De- 
filement mentioned  in  the  Text  is  elfewhere  called  a  beguiling  and  corrupting  of 
their  Minds  from  the  Simplicity  that  is  in  Chrift.  2  Cor.  11.  compared  with 
I  Cor.  6.  13.  to  20.  and  i  Cor.  15.  12,  32.  to  37.  Thefe  as  Enemies  unto 
God's  holy  Apoftle  and  his  pure  Do6trine,  he  calls  falfe  Apoftles,  deceitful  Wor- 
kers, transforming  themfelves  into  the  Minifters  of  Righteoufnefsj  2  Cor.  11.  13, 
14,  15.  Evil  Men  and  Seducers,  vi'axing  worfe  and  worfe,  deceiving  and  being 
deceived,  7.  Tim.  3.  13.  Here  then  the  Apoftle  doth  accordingly  fhew  and  loudly 
proclaim  that  their  End  will  be  according  unto  their  Works  :  Por  (fays  he)  if  any 
Man  defile  the  Temple  of  God,  him  fhall  God  deftroy  ;  compared  with  Go/,  i. 
7,  8,  9.  where  he  thunders  out  his  apojiolic  Anathemas  againft  fuch  as  are  Trou- 
blers  of  the  Church,  or  Temple  of  God,  and  as  Perverters  of  his  holy  Gofpel, 
pronouncing  them  accurfed  in  a  folemn  repeated  Manner.  And  again.  Gal.  5. 
10,  12.  But  he  that  troubleth  you,  (hall  bear  his  Judgment  whofoever  he  be: 
I  would  they  were  even  cut  ofFthat  trouble  you.  Hence  then,  let  our  Objeftors 
beware  how  they  do  any  more  feek  to  defile  the  Temple  of  the  Lord,  by  pervert- 
ing the  Gofpel  of  Chrift,  fpeaking  Evil  of  its  pure  Dodlrines  by  repeated  Cavils. 
Ohje5iion.  "  It  is  faid,  E%ek.  18.24.  *' But  when  the  righteous  Man  turn- 
eth  away  from  his  Righteoufnefs,  and  committeth  Iniquity,  and  doth  according 
to  all  the  Abominations  that  the  wicked  Man  doth,  fhall  he  live  ?  All  his 
Righteoufnefs  which  he  hath  done  fhalJ  not  be  mentioned  :  in  his  Trefpafs  that 
he  hath  trefpaffed,  and  in  his  Sin  that  he  hath  finned,  in  them  (hall  he  die." 
Therefore  a  righteous  Man,  even  fuch  a  one  as  is  not  hypocritically  but  really 
righteous,  in  Oppofition  to  the  Charadler  of  the  wicked  Man  here,  may  finally 
fall  off  from  his  Righteoufnefs  into  Sin,  and  eternally  perilh  therein,  notwith- 
ftandinghis  former  Righteoufnefs." 
Anfwer.  I  grant  the  whole.  Yet  do  ftill  afKrm  that  a  true  Believer's  Intereft 
in  Jefus  Chrift  is  fo  infallibly  fecured  that  nothing  whatfoever,  whether  prefent  or 
to  come,  fhall  be  able  to  feperate  him  from  the  Love  of  God,  which  is  in  Chrifl 
Jefus  our  Lord. .  Every  true  Believer  is,  I  grant,  a  righteous  Man,  yet  ftill  affirm 
that  there  are  many  who  do  bear  the  Denomination  of  righteous  Men,  that  never 

were 


Of  P  E  R  S  EV  E  R'A  N  C  E.  385 

were  true  Believers  in  Jefus  Chrift.  I  do  not  here  mean  fuch  only  who  under 
their  higheft  Profeffion  of  Righteoufnefs  were  very  Hypocrites,  but  fuch  alfo  as 
were  real  znA/tncere  in  their  Profeffion,  according  to  the  beft  of  their  Light.  To 
clear  this  Point,  let  it  be  obferved,  that  befides  fuch  as  were  or  are  hypocritically 
righteous,  there  are  two  Sorts  of  righteous  Men,  and  thefe  I  diftinguifh  into  moral 
and  evangelical.  By  the  latter  I  do  mean  one  who  is  juftified  in  the  Sight  of  God, 
thro' the  Imputation  of  Chrift's  Righteoufnefs  unto  him,  and  by  Faith  received 
and  refted  on  by  him  accordingly  ;  This  I  call  the  Righteoufnefs  of  Juftification  : 
and  one  that  is  regenerated  and  born  again  by  the  wafhing  of  Regeneration  and 
renewing  of  the  Holy  Ghoft,  who  implants  in  his  Soul  Principles  of  Righteoufnefs 
and  true  Holinefs,  from  whence  proceeds  the  Fruits  of  Holinefs  in  his  Life  and 
Converfation  ;  his  Faith  purifies  his  Heart  and  works  by  Love  :  This  is  the  Faith 
of  God's  ElecSl  J  and  this  I  call  a  Righteoufnefs  of  San<^ification  :  This  is  in  brief 
the  Charadler  of  an  evangelic  righteous  Man.  Now  fuch  an  one,  who,  howfo- 
ever  thro' the  fad  Remainders  of  indwelling  Sin,  the  Temptations  of  Satan,  the 
Hidings  of  God's  Face,  and  his  own  Heedlefnefs,  he  may  fall  foully  to  God's 
Difhonour,  and  to  the  wounding  of  his  own  Soul,  yet  {hall  never  fall  z.vfdiy  finally 
and  perifti  eternally.  For, 

I.  The  Righteoufnefs  of  Chrift  which  is  imputed  to  him  for  his  Juftification 
in  the  Sight  of  God,  and  which  conftitutes  him  a  righteous  Man,  doth  ever  re- 
main the  fame,  being  perfeSi  and  compleat^  therefore  called  an  everlafting  Righte- 
oufnefs, Dan.  9.  24.  The  Lord  who  is  well  pleafed  for  his  (that  is)  for  Chrift's 
Righteoufnefs  Sake,  is  ever  well  pleafed  with  the  fame.  Befides,  God's  A6t  of 
Imputation  is  the  Product  of  his  free  and  unchangeable  Love  :  So  that  he  who  is 
thusrighteous,is  righteous  ftill.  Hence  it  would  be  abfurd  to  fay, that  the  all-ivifey 
immutable  God  juftifies  aManTo-day,and  unjuftifies  himTo-morrow  :  According 
to  which  aMan  might  be  juftified  and  unjuftified  by  a  perpetual  Variation, thro'out 
the  wholeCourfe  of  his  Life.  TheTiuth  is,  that  he  who  is  juftified  in  ihftSight  of 
Gody  ftiall  certainly  be  glorified  with  God  ;  as  I  have  before  at  large  fliewn.  So 
much  as  to  the  Righteoufnefs  of  Imputation. 

2.  And  then  as  to  the  Righteoufnefs  of  Sanflification  implanted  in  this  righ- 
teous Man's  Soul  by  the  Hand  of  God's  free  and  efficacious  Grace,  it  fhall  be  car- 
ried on  by  Degrees  unto  Perfedtion  :  Phil.  i.  6.  *'  Being  confident  of  this  very 
Thing,  that  he  who  hath  begun  a  good  Work  (of  Grace)  in  you  will  perfoim  JC 
until  the  Day  of  Jefus  Chrift."  Thus  then  the  evangelic  righteous  Man,  of  whom 
Job  fpeaks,  ftiall  hold  on  in  his  Way  ;  and  he  that  hath  clean  Hands  fhall  grow 
ftronger  and  ftronger.  Job  I'j.  9.  His  Path  is  as  the  (hining  Light,  that  fhines 
more  and  more  unto  the  perfedt  Day  of  Glory,  Prov.   4.    18. 

I  conclude  then,  that  this  is  not  the  righteous  Man  intended  in  the  Text  in  the 
Obje£lion.  It  muff  then  intend  fuch  an  one  who  is  no  more  than  a  meer  moral 
righteous  Man,  who  being  ignorant  and  deftitute  of  God's  Righteoufnefs  of  Jufti- 
fication, goes  about  to  eftablifh  his  orcw  Righteoufnefs,  not  fubmitting  himfelf  to 
nor  refting  upon  God's  Righteoufnefs  ;  and  one  who,  however  a  Doer  oi  external 
Ads  of  Religion,  yet  is  but  an  unregenerate  Man,  void  both  of  a  Righteoufnefs  of 

Ddd  2  Juftification 


386  Of   PERSEVERANCE. 

Juftificatlon  and  Sandlification,  and  whofe  Works  of  Righteoufnefs  confequently 
arc  no  more  or  better  (to  ufe  Dr, Hammond's  f  Phrafe)  than  unregemrate  Morality^ 
fuch  an  one  as  Paul  was  before  his  Converfion,  who  was  no  Hypocrite,  but  touch- 
ing the  Righteoufnefs  of  the  Law  blamelefs,  /.  e.  before  Men^  according  to  the  beft 
of  his  Light.  See  at  large,  PhiL  3d  Chap,  and  fuch  of  the  Jews  we  read  of, 
Rom.  10.  I,  2,  3.  who  had  a  Zeal  of  God,  and  were  Doers  of  the  Law,  yet 
ignorant  of  God's  Righteoufnefs,  whilft  Eftablifhers  of  their  oty«.  Such  an  one 
alfoas  the  young  Nobleman,  who  came  running  and  kneeling  unto  our  Lord,  fay- 
ing, Good  Mafter,  what  good  Thing  fhall  I  do  that  I  may  inherit  eternal  Life  ? 
.And  who,  in  Anfwcr  to  our  Lord's  bidding  him  to  keep  the  Commandments, 
could  fay,  Ad  ihefe  Things  have  I  kept  from  my  Youth  up  ;  who  notwithftanding 
all  this,  did  turn  his  Back  upon  Chrifthis  good  Mafter  (as  he  called  him)  and  eter- 
nal Life  together. 

'Tis  plain  then  from  what  hath  been  faid,  that  there  is  real  Ground  for  the 
Diftin<9:ion  that  I  have  made  between  an  evangelical  and  a  fneer  moral  external  Righ- 
teoufnefs, a  Righteoufnefs  of  a  Man's  own,  in  Contradiftin6tion  from  the  Righte- 
oufnefs of  God,  This  is  plainly  the  Righteoufnefs  fpoken  of  in  the  Text  in  the 
Objection,  which  a  Man  may  turn  away  from,  ceafing  to  be  a  wore/ righteous 
Man,  fall  into  open  A£ts  of  Iniquity,  and  perifli  in  that  Defection.  Hence  it  is 
that  the  Righteoufnefs  he  is  faid  to  turn  away  from,  is  e7nphatically  called  his  Righ- 
teoufnefs, and  his  oivn  Righteoufnefs  which  he  trufted  in,  as  in  the  parallel  Place, 
Ezek.  33.  13.  "  When  I  fay  to  the  righteous  Man  that  he  fhall  furely  live,  if 
he  truft  to  his  own  Righteoufnefs  and  commit  Iniquity,  all  his  Righteoufnefs  fhall 
not  be  remembred,  in  his  Trefpafs  that  he  hath  trefpafTed,  and  in  the  Sin  that  he 
hath  finned  :  in  them  fhall  he  die."  Moreover,  by  reading  of  the  5th,  6th,  7th, 
8th,  and  9th  Verfes  of  the  aforefaid  18th  of  Exekiel,  where  we  have  an  Enume- 
ration of  his  particular  A6ts  of  Righteoufnefs,  we  fhall  find  them  to  be  no  more 
than  a  meer  external  iZouioxvaiiy  to  God's  Laws. 

By  a  Multiplication  of  Inftances  I  could  eafily  fhew,  that  Pcrfons  who  by  the 
Light  of  the  Gofpel,  and  the  Power  of  its  convi£ling  Influences  working  upon  their 
natural  Confciences,  have  changed  their  former  wicked  Ways,  and  betook  them- 
felves  unto  a  foberWay  of  living,  Ay, and  made  too  a  very  ftridlProfeffion  of  Reli- 
gion,diligently  performing  many  externalA6ts  thereof  for  a  while;  who  after  all  this, 
being  only  outwardly  reformed,  not  inwardly  renewed, refling  in  a  meerHead  Faith, 
fhort  of  that  which  purifies  theHeart,&  works  byLove,&  fo  all  thisWhiledeftitute 
of  the  Root  of  the  Matter^  have  in  a  Time  of  Temptation  fallen  away  from  this 
their  holy  Profeffion  into  their  former  vile  Courfes,  as  bad,  if  not  worfe  than  be- 
fore. Of  which  Kind  were  the  ftony  Ground  Hearers,  who  amidft  all  their  flafhy 
Joy  and  feeling  Convidfions  of  the  Powers  of  the  World  to  come,  and  Profeflion 
of  Faith,  had  no  Root  in  themfelves,  /.  e.  no  Root  of  the  Matter,  or  true  Heart- 
purifying  Grace  ;  and  therefore  no  Wonder  that  their^BladeofConvidtions  wither'd 
away  upon  the  Sun's  arifing  thereupon  with  its  fcorching  Heat,  fo  that  they  bro't 


t  As  quoted  by  Rev.  Burkitt^  in  his  Annotations  on  Job.  i.  13. 

forth 


Of   PERSEVERANCE.  387 

forth  no  Fruit  unto  Perfedtion  ;  their  Convictions  fell  fhort  of  a  faving  Conver- 
fion.  Alfo  Simon  Magusy  who  from  being  a  bewitching  Sorcerer,  became  a  fober 
Man  and  a  profefling  Believer  in  Jefus  Chrift,  being  baptized  in  his  Name  ;  His 
Reformation  was  fo  great  that  he  deceived  even  the  very  Apoftles  for  a  While  ; 
yet  all  this  Time  in  the  Gall  of  Bitternefs,  and  under  the  Bond  of  Iniquity  ;  and 
who  (as  Hiftory  informs  us)  did  afterwards  fall  into  the  Pradice  of  fome  of  the 
niofl  enormous  Crimes.  Of  this  Kind  alfo  were  thofe  mentioned,  2  Pet.  3d  Chap, 
who  after  their  Head- Knowledge  and  Convidlions  which  they  received  by  the 
Gofpel  preached  amongft  them,  and  their  great  external  Reformation,  did  accord- 
ing to  the  Proverb,  turn  with  the  Dog  unto  his  own  Vomit  again,  and  with  the 
Sow  that  was  wafhed  unto  her  wallowing  in  theMire.  (Mark)  They  were  always 
Dogs,  whofe  Natures  were  never  changed  into  that  of  Chrift's  Sheep,  who  had  firft 
turned  from  their  own  Vomit,  viz.  their  open  grofs  Enormities,  and  afterwards 
Dog-like  turned  unto  the  fame  again.  They  were  always  Swine,  being  only  ^a-- 
/^r«fl//y  wafhed  from  their  outward  filthy  Converfation,  never  zW^r^/y  renewed, 
and  therefore  like  the  Sow,  flill  retaining  her  fwinifh  Nature,  did  turn  unto  their 
wallowing  in  the  Mire  of  Iniquity. 

Thus  thefe  Places,  if  throughly  and  Impartially  fcan'd,  do  fully  explain  them- 
felves  ;  fo  that  the  fober  Reader  may,  with  half  an  Eye,  fee  how  impertinently 
our  Opponents  do  bring  in  thefe  and  other  fuch  like  Inftances  in  Proof  of  their 
abfurd  Notions,  v'iz.  That  a  true  juftified  Believer,  fandified  both  in  Heart  and 
Life,  may  fall  away  finally  and  perifli  eternally. 

To  thefe  Inftances  I  might  alfo  pertinently  mention  the  Apoftacy  of  Hymeneus 
and  Philetus,  and  thofe  fpoken  of  in  the  6th  and  loth  Chapter  of  the  Hebrews : 
But  unto  thefe  I  ftiali  fpeak  more  particularly,  as  it  fhall  pleafe  the  Lord  to  ena- 
ble me.  :      I  .      . 

CHAP.     IV. 

ObjeSfion.  <«  T  IK  7  E  ^"^^  plainly  told  fof  fome,  particularly  of  Hymeneus  and 

\/^^     «'  Alexander^  who  had  put  away  Faith  and  a  good  Con f* 

^    ^       <«  cience,  and  who  concerningFaith  had  made fhipwreck^ 

«<  Now  thofe  who  have  Faith  and  a  good  Confcience  are  certainly  trueBelievers, 

«'  and  yet  we  fee  by  thefe  Inftances  that  fuch  may  finally  fall  away." 

Anjwer.  Thzt  a  real  Pojpjjjon  of  :i  tTu&  Faith  and  a  good  Confcience,  as  the 
Fruits  and  EfFeds  of  the  good  Work  of  Grace  begun  in  the  Soul  by  the  Holy 
Ghoft,  is  one  Thing  ;  and  the  fair  Profejfion  of  fuch  a  Thing  is  another.  For 
altho'  thefe  do  fometimes  go  together,  as  in  the  Cafe  of  the  wife  Virgins  ;  yet  not 
always  -,  the  latter  being  fometimes  feperate  from  the  former,  as  in  the  Inftance 
oi  the  foolijh  Virgins,  who  wbilft  they  were  deftitute  of  the  Oil  of  true  Grace  in 
the  Veft'els  of  their  Hearts,  did  go  forth  with  and  make  as  fair  a  Shew  with  their 
Lamps  of  Profeflion  to  meet  the  Bridegroom  as  the  wife  ones. 

Hence,  by  Reafon  of  fuch  a  ProfefTion  fome  are  faid  in  Scripture  to  have,  that 
which  in  Faa  they  only  feemed  to  hate,     Thus  thofe  deftitute  of  the  Oil  ofGract 

are 


388  Of   PERSEVERANCE. 

are  called  F/r^w,  altho*  in  Fa£t  they  were  hut  Far  lets.  Simon  Magus  trnde  fo 
fair  a  Shew  by  a  vifible  Prdfeifion  of  the  Heart  purifying  Grace  of  Faith,  that  he 
deceived  even  the  Apoftles  for  a  while  ;  whereas  in  Fadl  (as  afterwards  appeared  ) 
he  was  all  this  Time  no  better  than  a  whited  Sepulchre^  a  Cloud  without  Water ^  a 
Tree  whofe  Fruit  withered,  twice  dead,  plucked  up  by  the  Roots.  Of  which  Kind 
I  take  Hymeneus  and  Alexander  io  have  been.  They  were  like  Ships  finely  painted 
and  gallantly  fitted  out,  but  all  this  while  zf///;5«/  Ballaji,  and  2.  good  Bottom,  for 
want  of  which  they  became  fhipwreck'd.  It's  being  faid,  that  thefe  Men />z// 
away  a  good  Confcience,  doth  not  (according  to  Scripture)  necejfarily  imply  that 
they  formerly  in  Fa£i  had  one  ;  fince  that  may  be  faid  to  be  put  away  or  from 
Perfons  which  they  never  received  :  As  in  the  Cafe  related  ASi^  13.46.  where 
the  contradidting  blafpheming  Jews,  who  never  received  the  Gofpel  IVTefTage, 
are  faid  to  have  put  it  from  them.  As  there  is  a  Faith  unfeigned  which  cannot 
be  wholly  loft  ;  {o  there  is  fometimes  a  feigned  P'aith  in  the  Drefs  and  Appearance 
of  an  unfeigned  one,  by  the  which  it  feemeth  to  be  real,  altho'  in  reality  it  is 
\>\x\.  7i  vain  Shew  :  As  in  procefs  of  Time  is  difcovered  by  Mens  apoftatizing, 
when  they  drop  the  Mafk,  and  (hew  what  they  always  in  Fait  were.  But  ftill 
fuppofing  for  Argument's  fake,  that  it  was  in  reality  Faith  and  a  good  Confcience 
that  thefe  Men  are  faid  to  have  made  (hipwreck  of,  the  Terms  are  not  ftrong 
enough  (as  Mr.  (7/7/ obfervesj  abfolutely  10  bear  out  our  Opponents  Interpretation 
of  the  Text,  fince  Perfons  may  be  faid  to  be  fhipwreck'd,  and  yet  not  finally 
loft,  altho' they  may /«(^r  Lij/}  thereby,  as  in  i  Cor.  2'  15.  St.  Paul  thrice 
fuff^ered  fhipwreck,  yet  was  each  Time  faved. 

It  is  further  objected,  "  That  it  is  faid  of  Hymeneus  and  Philetus,  that  they 
**  erred  coricerrtirig  the  Truth,  and  overthrew  the  Faith  of  fome,  therefore  fuch 
*<  as  have  true  Faith  may  uttely  fail  and  fall. 

Anfwer.  This  Cqnclufion  is  fo  evidently  an  Error  concerning  the  Truth, 
that  we  need  do  little  more  than  quote  the  intire  Paragraph  in  order  to  overthrow 
it.  I  Tim.  2.  16,  to  22.  *'  But  ftiun  prophane  and  vain  Babblings  ;  for  they  will 
increafe  unto  more  Ungodlinefs  :  And  their  Word  will  eat  as  doth  a  Canker  (or 
Gangrene  :)  of  whom  is  Hymeneus  and  Philetus  j  who  concerning  theTruth  have 
erred,  faying  that  the  Refurredtion  is  paft  already  ;  and  overthrow  the  Faith  of 
fome.  Neverthelefs  the  Foundation  of  God  ftandeth  fure,  having  this  Seal,  the 
Lord  knoweth  them  that  are  his  :  And  let  every  one  that  nameth  the  Name  of 
Chrift,  depart  from  Iniquity.  But  in  a  great  Houfe  (the  vifible  ChurchJ  there 
are  not  only  Veflels  of  Gold  and  Silver,  but  alfo  of  Wood  and  of  Earth  ;  and 
fome  to  Honour,  and  fome  to  Difhonour.  If  a  Man  therefore  purge  himfelf 
from  thefe,  he  fhall  be  a  VefTel  unto  Honour,  fandlilied  and  meet  fox  theMaftcr's 
Ufe,  and  prepared  unto  every  good  Work." 

From  whence  obferve  (i)  That  thefe  Men  fpoken  of  by  Name  who  erred 
concerning  the  Truth,  were  fo  far  from  being  true  Believers,  as  that  they  were 
prophane  Bablers,  Practitioners  of  Ungodlinefs,  VefTels  of  Difhonour  j  and  as 
in  Chap.  3.  8,  13.  Refifters  of  the  Truth,  Men  of  corrupt  Minds,  reprobate 
concerning  the  Faith,  evil  Men  and  Seducers,  who  waxed  worfe  and  worfe,  de- 
c«ivii>g,and  teing  deceived.    Gbferve  (2)  That  thofe  whofe  Faith  thefe  Seducers 

are 


Of   P  E  R  S  E  V.R  R  AN  Q  E.  389 

are  faid  to  overthrow,  had  no  more  than  a  notioml  hezd  Faith  ;  not  the  Faith  of 
God's  Eledt,  which  purifyeth  the  Heart :  For  thefe  are  maniteftly  diitinguifhed 
from  thofe  Veffels  of  Honour,  thei  eleil  of  God,  whofe  Faith  thefe  Seducers 
could  not  overthrow  i  they  being  firmly  fixed  on  God's  fure  Foundation,  and 
fealed  with  his /(r/'-yy  5^(7/,  having  this  Motto,  The  Lord  knoweth  them 
THAT  ARE  HIS.  His  by  particular  Ele£fian,  Redemption  zn6  San£Iificatim,  be- 
ino-  fealed  by  his  Holy  Spirit  unto  the  Day  of  Redemption  :  and  who  being  cho- 
fen  that  they  (hould  be  holy,  are  hence  taught  to  depart  from  Iniquity,  particu- 
larly from  profane  and  vain  babling,  which  increafeth  unto  more  Ungodlinefs : 
And  that  they  purge  themfelves  from  fuch  uafandified  Veflels  of  Difhonour,  as 
thefe  Apoftates  were,  as  becomes  Veflels  of  Honour  fan(5tified  and  meet  for  their 
heavenly  Matter's  Ufe,  being  prepared  unto  every  good  Work.  Which  exactly 
agrees  with  what  our  Lord  had  long  before  declared  unto  his  Difciples,  Math. 
24.  24.  that  fome  Men  would  come  forth  with  fuch  Deceivablenefs,  as  (hould 
feduce  if  it  were pojftble  even  the  very  Ele6t  :  Therefore  take  Heed.  Hymeneus 
and  Philetus,  thofe  Arch-Seducers  who  erred  concerning  the  Truth,  particularly 
concerning  that  grand  fundamental  Article  of  the  Chriftian  Faith,  the  Refur- 
re<Etion  of  the  Body,  i  Cor.  15.  did  fo  prevail  with  their  gangrene  catingWords, 
that  they  overthrew  the  Faith,  the  Head^  notional,^  Faith  of  some.  Neverthelefsy 
or  notwithftanding  this,  there  were  others  whofe  Faith  they  could  not  overthrow  : 
Becaufe  the  Foundation  of  God  ftandeth  sure,  having  this  Seal,  the  Lord 
knoweth  them  that  are  his.  His,  whom  he  knoweth  in  a  peculiar  and  dijiin£l 
Manner  from  the  others,  whom  by  an  A61  of  general  Knowledge  only  he  knows 
to  be  his  by  Creation^  not  by  particular  Ele^ion,  Redemption  and  SanSlification. 
As  Job  faith,  the  Deceived  znd  the  Deceiver  are  his,  jfob  12.  i6.  to  whomChrift 
will  fay  at  the  laft  Day,  *'Iknow  you  not,  depart  from  me  ye  Workers  of 
Iniquity." 

From  the  whole  'tis  plain  that  the  above  Inftances  of  Apoftacy  can  be  no 
Proof  of  the  final  falling^way  of  fuch  as  are  the  trueSaints  of  God  ;  fincethey  are 
not  of  them  who  draw  back  unto  Perdition,  but  of  them  who  do  believe  unto 
the  faving  of  the  Soul,  being  fixed  upon  God's  fure  Foundation  as  on  a  Rock  ; 
which  is  a  moft  comfortable  Dodrine  unto  the  Children  of  God,  altho'  but 
bruifed  Reeds,  and  tender  Plants,'  in  a  Time  of  common  Corruption  and  Se- 
du6lion,  when  fuch  great  feeming  Pillars  and  tall  ProfefTors  as  Hymeneus^  Alexander^ 
and  Philetus^  who  being  rotten  at  the  bottom  do  tumble  and  fall  down  to  the  over- 
throwing the  Faith  and  Profeflion  of  fome^  who  at  heft  were  never  better  thzn /iony 
Ground  Hearers,  and  foolijh  Virgins.  In  a  Word,  from  what  has  been  faid,  it 
appears  that  the  Do£trine  of  the  Saints  final  Perfeverance  is  no  lefs  promotive  of 
Holinefs  in  them,  than  it  is  of  Comfort  to  them. 

ObjeSiion.  **  St.  Pa^y  befought  the  Corinthians  who  were  true  Saints,  not  to 
*<  receive  the  Grace  of  God  in  vain  ;  therefore  fuch  as  are  true  Saints  may  after 
«<  their  being  Partakers  of  the  Grace  of  God  finally  lofe  the  fame  :  if  otherwife, 
"  how  can  they  in  any  good  Senfe  be  befought  and  exhorted  not  to  receive  it 
**  in  vain." 

Anjwtr* 


390  Of   P  E  R  S  E,V  E  R  A  N  C  E. 

Anfiver.  That  this  Conclufion  notwithftanding  all  i\\\%  fine  jiourifh  and  Shew  of 
Argument  is  no  better  than  vain  Talk,    a  few  Confiderations  will  evince. 

For  Ci)  Suppofing  that  by  the  Grace  of  God  here  is  meant,  the  free  Favour 
and  Love  of  God  to  the  Saints,  as  the  Word  fometimes  fignifies  ;  or  the  Work 
of  regenerating  and  fan61:ifying  Grace  in  them,  emphatically  called  the  gooeHFork, 
as  it  fignifies  at  other  Times  ;  yet  it  will  not  follow  that  they  may  receive  this 
Grace  of  God  in  vain,  fo  as  that  God  fhall  either  ceafe  to  love  them,  or  that 
the  good  Work  of  Grace  begun  in  them  by  him  is  liable  to  ceafe  ;  fince  we  are 
afl'ured  that  his  eleding  Love  is  everlafting,  and  that  having  begun  this  good 
Work  in  them  he  will  certainly  perform  the  fame  until  the  Day  of  Jefus  Chrift* 
As  hath  been  before  at  large  fhewn.  And  as  to  that  Part  of  the  Objed^ion  that 
faith,  "  Why  then  are  they  exhorted  not  to  receive  the  Grace  of  God  in  vain  j" 
it  is  fufficient  to  Anfwer,  that  there  being  a  proper  Conne£lion  between  the 
Means  and  End,  as  before  at  large  treated  of,  the  Exhortation  is  fo  far  from 
being  impertinent^  as  that  it  is  very  properly  fpoken. 

Or,  fuppofing  (i^\y)  that  by  the  Grace  of  God  in  the  Text,  is  meant  the 
Doctrines  of  the  Gofpel,  as  the  Words  do  fometimes  mean,  as  in  Titui  2.10,11. 
compared  together,  called  \\\eWordof  his  Grace^  A61.  14.  3.  and  Chip.  20.32. 
yet  it  will  not  follow,  that  true  Saints  may  fall  away  finally,  and  perilh  eternally  ; 
fince  Perfons  may  receive  the  Grace  of  God  in  this  Senfe  of  the  Word,  and  yet 
never  be  true  Saint:.  There  have  been  many  who  having  received  the  Doc- 
trines of  the  Gofpel  nationally,  and  made  a  Profeflion  of  theni  vifibly^  as  we  have 
before  feen  from  diverfe  Inftances,  who  afterwards  fell  from  the  fame.  Particu- 
larly we  find  that  there  were  fome  in  the  Church  of  Galatia,  who  thro'  the  In- 
ftigations  of  the  falfe  Apoftles,  fell  from  thofe  found  and  wbolefome  Dodfrinesof 
the  Gofpel,  which  they  had  before  received  by  the  Miniftry  of  the  great  &  true 
Apoftle,  feeking  now  to  be  juftified  by  the  Works  of  the  Law.  Hence  in  his 
Epiftle  to  them.  Chap.  5.  4.  he  faith,  '*  Wbofoever  of  you  are  juftified  by  the 
Law,  ye  are  fallen  from  Grace."  That  is  to  fay,  from  the  Do6trine  of  free 
Juftification  by  the  Grace  of  God  thro'  the  Redemption  that  is  in  Jefus  Chrift  i 
according  to  Rom.  3.  24.  Or  fuppofe  that  I  lliould  admit  that  fome  of  thefe  viho 
thus  fell  were  r^^/ Saints,  altho'  weak  ones,  yet  it  will  not  follow  that  they  fell 
finally  from,  the  Grace  of  God,  even  in  this  Senfe  of  the  fp^ord  ;  fince  by  theTe- 
nor  of  the  Epiflle,  the  Apoftle  did  not  look  upon  them  as  paft  all  Recovery  : 
yea  therefore  did  he  write  this  Epiftle  to  them,  that  he  might  thro'  a  divine 
Bieffing  thereon  recover  them.  He  ufed  the  Means  in  order  to  attain  the  End. 
Thus  then  as  a  Means  either  to  prevent  the  Saints  from  falling  into  Errors,  either 
doctrinal  or  pradtical,  or  to  recover  them  when  fallen,  it  is  proper  enough  for 
God's  Minifters  to  fay,  "We  befeech  you  Brethren,  that  ye  receive  not  the 
Grace  of  God  in  vain",  without  fuppofing  that  they  are  liable  to  be  finally  ex- 
cluded from  the  Grace  of  God,  as  it  denotes  his /r^^  £(jw  and  Favour,  or  that 
the  Grace  of  God,  as  denoting  the  good  Work  of  Grace  begun  in  them  by  his 
holy  Spirit,  maybe  begun  in  vain,  and  fo  intirely  ceafe»  "  The  Steps  of  a 
good  Man  are  ordered  of  the  Lord,  fo  that  tho'  he  fall  he  (hall  not  be  utterly 
£aft  down,  becaufe  the  Lord  upholdeth  him  with  his  Hand,"  Pfal.  37.  24. 

*'  He 


OfPERSEFERJNCE.  391 

**  He  reflorpth  their  Souls  from  wandring,  and  leadeth  them  in  the  Paths  of 
Righteoufnefs  for  his  Name's  fake",  P/^/.  23.  2,  3.  Hence  faith  the  Church, 
A'licah  7.8.  *'  Rejoyce  not  againft  me,  O  mine  Enemy  ;  when  I  fall  I  fliall  arife  ; 
when  I  lit  in  Darknefs,  the  Lord  will  be  a  Light  unto  me.  In  a  Word  ;  hence 
every  true  Believer  may  in  the  End  fitly  fay  with  Sr.  Paul^  i  Cor.  15.  10.  "By 
the  Grace  of  God  I  am  what  I  am,  and  his  Grace  (viz.  the  Gifts  of  his  Grace) 
which  was  beftowed  on  me,  was  not  in  vain. 

ObjeSfion,  "  It  is  faid, //^/^.  6.4,5,6.  **  For  it  is  impofllble  that  thofe  who 
"  were  once  inlightened,  and  have  tafted  of  the  heavenly  Gift,  and  were  made 
♦<  Partakers  of  the  Holy  Ghoft,  and  have  tafted  of  the  Word  of  God,  and  of 
"  the  Powers  of  the  World  to  come,  if  they  fhall  fall  away,  to  renew  them 
*'  again  unto  Repentance,  feeing  they  crucify  to  themfelvcs  the  Son  of  God 
"  afrefh,  and  put  him  to  an  open  Shame  :  From  whence  it  appears,  that  fuch  as 
"  are  true  Saints  may  fall  away,  fince  thefe  high  Charadters  cannot  agree  to  any 
*'   other  than  fuch." 

To  this  I  Anfwer,  That  this  Conclufion  is  intirely  wrong,  becaufe  founded 
Xi\iQX\  zfalfe  Suppofition.  Becaufe  (i)  'tis  evident  from  other  Texts  of  Scripture 
that  Perfons  may  go  as  great  a  Way  in  Religion  as  all  this,  and  yet  not  be  true 
and  real  Saints,  for  they  may  be  inlightened  by  the  Gofpel,  fo  as  to  know,  viz. 
h/  a  /7W  Knowledge  the  Way  of  Righteoufnefs,  yea  and  that  too  {o  far  as  to 
reform  in  many  Things,  as  Sifnon  Magus  did,  Herod,  and  thofe  in  2  Pet.  3.  who 
all  this  while  remained  deftitute  of  an  inward  Renovation  ;  and  therefore  it 
happened  unto  them  according  to  the  Proverb,  *'  The  Dog  is  turned  to  his  own 
Vomit  again,  and  the  Sow  that  was  wafhed  unto  her  wallowing  in  the  Mire." 
The  ftony  Ground  Hearers  heard  the  Word  with  Joy,  had  fome  Kind  of  Relifh 
for  divine  and  eternalThings,yet  all  this  while  were  void  of  theRoot  of  theMatter, 
viz.  the  Truth  of  Grace  in  the  Heart.  Moreover,  Men  may  be  Partakers  of 
the  Holy  Ghoft,  that  is,  in  his  miraculous  and  extraordinary  Gifts,  as  fome  in 
that  Age  were,  fo  as  to  fpeak  with  Tongues,  to  caft  out  Devils,  and  do  many 
other  mighty  Works,  and  be  Preachers  unto  others,  and  yet  all  this  while  be 
deftitute  of  the  Heart-purifying  Operations  of  the  Holy  Ghoft,  as  our  Lord  fliews 
Math.  7.  2t.  and  St.  Paul  i  Cor.  13.  1,2,3.  Men  may  be  fo  convi(£led  under 
the  Word  as  to  tremble  at  the  Tho'ts  of  the  Terrors  of  the  next  World,  like 
Felix  ;  and  have  fuch  Apprehenfions  ©f  the  Felicity  thereof  as  the  Lot  of  righ- 
teous Men,  fo  as  to  defire  to  die  the  Death  of  the  Righteous,  and  that  their 
laft  End  may  be  like  their's,  as  Balaam,  and  yet  all  this  while  remain  unreg;ene- 
rate  Men,  as  thefe  two  did.  So  that  I  conclude  that  the  Apoftates  here  fpoken 
of  were  under  their  higheft  Pretenfions  to  Religion  no  better  ;  and  therefore  in  a 
Time  of  Temptation  fell  away.  Belides,  the  Apoftle  in  the  following  Verfes 
tells  the  Hebrews,  that  he  was  perfwaded  of  better  Things  concerning  them,  and 
Things  that  aceotnpany  Salvation,  which  is  the  Cafe  of  all  the  Saints  of  God  ; 
confecjuently  thofe  Apojlates  were  never  fuch;  and  therefore  yields  no  Proof  of  the 
final  Apoftacy  of  fuch  as  are  real  Saints. 

Another  Text  which  our  Opponents  do  prefs  into  their  Service,  and  incc/Ttntly 
urge  againft  us  is  Htb.  10.  26,27,28,29.   ♦'  For  if  we  fm  wilfully  after  we  have 

E  e  e  received 


ggj  Of   P  E  R  S  E  V  E  R  A  N  C  E. 

^the  Knowledge  of  the  Truth,  there  remains  no  more  Sacrifice  for  Sins,  But  a 
fearful  looking  for  of  Judgment  and  fiery  Indignation,  which  fhail  devour  the 
Adverfaries.  He  that  defpifed  Mofes  Law  died  without  Mercy  under  two  or 
three  WitnefTes  ;  of  how  much  forer  Puniftiment  fiippofe  ye,  fiia!!  he  be  thought 
worthv,  who  hath  trodden  under  Foot  the  Son  of  God,  and  hath  coi:nted  the 
Blood  of  the  Covenant  wherewith  he  was  fandified  an  unholy  Thing,  and  hath 
done  defpite  unto  the  Spirit  of  Grace." 

Now  fay  the  Objectors,  it  appears  that  thefe  Apoftates  were  once  theRedeem- 
ed  of  the  Lord,  and  as  fuch  fandified  by  the  Blood  of  the  Covenant,  thro'  the 
Application  of  the  Spirit,  fuch  as  was  the  Apoftle  himfelf  j  who  therefore  fpeaks 
in  the  plural  Number  thus,   if  we^m  wilfully  &c. 

To  this  1  anfwer  (i)  That  when  it  is  faid,  the  Blood  of  the  Covenant  where- 
with he  was  fancSiified,  according  to  the  iiriiSleft  Rules  of  Grammar,  the  proper 
antecedent  to  the  Relative  he  is  not  the  Apojiate  fpoken  of,  but  Chriji  the  Son  of 
God,  who  is  faid  to  be  fan6lified  by  the  Blood  of  the  Covenant  ;  this  beirg 
mentioned  as  an  Aggravation  of  the  Crime  of  fuch  Apoflates,  who  count  that 
Blood  unholy  by  the  which  the  Son  of  God  was  fancS^ified,  that  is,  fet  apart  and 
confecrated  to  the  Work  and  Office  of  a  Mediator,  in  Behalf  of  the  Redeemed. 
Hence  faith  our  Lord,  "Joh.  17.  19.  "  For  their  fakes  I  fandtify  my  felf  &c.'* 
And  attain  he  is  faid  to  be  him  whom  the  Father  hath  fandified  and  fent  into  the 
World,  ''Job.  10.36.  So  then  this  Part  of  the  Objedion  falls.  (2dly)  Whereas 
it  is  faid,  that  there  remains  no  more  Sacrifice  for  Sin  &:c.  this  doth  not  imply 
that  Chrift  was  once  made  an  Offering  for  this  Apofiate's  Sins,  becaufe  if  he  had, 
and  if  the  faid  Apoftate  had  been  faniffified,  as  'tis  urged  in  the  Objection,  thert 
he  would  have  had  no  Sin  for  the  which  he  fhould  be  finally  condemned  and 
fall  under  the  fiery  Indignation  of  divine  Jufiice  as  an  Adverfary  j  but  be  ac- 
quited  as  a  Friend,  fince  it  is  faid,  ver.  14.  that  Chrift  by  his  one  Offering  hath 
perfected  for  ever  them  that  are  fandtified.  But  the  meaning  I  take  to  be  this, 
that  fince  this  tf///«/ and  c/>///«d/^  Apoftate  had  defpifed  and  rejected  Chrift  the 
only  Saviour  and  the  only  Way  of  Salvation,  ^//z. Faith  in  his  moft  precious  Blood  ; 
defpifed  and  wickedly  refifted  the  Holy  Spirit  of  Grace  the  Sanitifier  j  it  remained 
an  impoffible  Thing  that  he  fhould  be  faved  ;  yea  that  for  this  moft  aggravated 
Crime  he  fhould  be  damned  ;  and  not  only  fo,  but  alfo  receive  the  greater  Dam- 
nation. So  that  this  can  be  no  Proof  that  a  real  Saint  may  fall  fo  as  to  perift. 
(3dly)  Neither  can  this  be  necejfarily  concluded  from  the  Terms  o^ finning  wilfully 
after  a  Reception  of  the  Knowledge  of  the  Truth,  feeing  it  is  {o  evident  from 
Scripture,  as  before  fhewn,  that  Men  may  attain  unto  fo  great  a  Degree  oi  Head 
Knowledge  in  divine  Matters,  as  to  become  Teachers  of  others,  and  yet  at  the 
fame  Time  be  Devils  incarnate,  as  Judas  was  ;  who  contrary  unto,  and  in  the 
very  Face  of  all  his  Knowledge  and  high  ProfelTion,  did  fin  wilfully  and  moft 
ivickedly^  treading  under  Foot  the  Son  of  God,  and  put  him  unto  an  openShame, 
counting  the  Blood  of  the  Covenant  wherewith  he  f  the  Son  of  God)  was  fan<Slified 
&n  unholy  Thing,  doing  defpite  unto  the  Spirit  of  Grace  :  and  who  accordingly 
bad  a  fearful  looking  for  of  Judgment,  and  of  God's  fiery  Indignation  to  devour 
hira  as  an  Adveiiary."     '^hlsi'w.mv^ivilfully  doth  imply  2iVery  high  Degree  of 

finning. 


Of   P  E  R  S  E  V  E  R  A  N  C  E.  393. 

fihhing.     It  is  a  finning  obflinately  and  rejolvediy  fi-om  a  rootecl  Enmity  in   the 
Htart  againft  Chrift  and  the  Way  of  Salvation  by  him,  in  dire6^  Oppofition  unto 
the  cleareft  and  ftrongeft  Conviiiions,  wro't  by  the   common   Illuminations  of 
the  Holy  Ghoft,  whofe  Perfon  and  Operations  are  alfo  had   in  Contempt  by  the 
wicked  Apoftate.     So  that  this  finning  wilfully  flands  oppofed  unto  Sins  of  /^«o- 
r<»»7f^  in  Unbelief,  as  in  P^w/'s  Cafe  before  Converfion.     Sins  oi  Infirmity^    and 
even  gr-ofler  A6ls  of  Sin  committed  after  Regeneration,  thro'  a  prevailingTemp- 
tation,  as  in  the  Cafe  of  Davidznd  Peter^  who  thro'  Grace  repented,  and   who 
by  Vertue  of  Chrift's  atoning  Sacrifice,   the  Blood  of  the  Covenant  had  theirSins 
pardoned.     Whereas  for  this  zt;//^«/ finning,  ih\s  Sin  unto  Deaih^  there    is   no 
Forgivenefs,  neither  in  this  World,  nor  in  the  World  to  come.     But  now  unto 
all  true  Believers,  who  are  in  Chrifb  Jefus,   there  is  no  Condemnation,   no  Sepe- 
ration  of  them  from  the  Love  of  God  which    is  in  Chrift  Jefus  our  Lord.      So 
th;  t  the  Text  in  the  ObjeiStion  can  be  no  Proof  that  a  real  Saint  may  fiill  away 
finally  and  perifh  eternally.     Nor  (4thly)  can  fuch  a  Conclufion  be  fairly  drawn 
frcm  the  Apof^le's  faying  in  the  plural,  if  ive  fin  wilfully  &:c.   fince   Paul  w:is  a 
trie  Believer,   and  one  that  had  attained  unto  a  full  Afiurance  of  his  eternal  Sal- 
vati -n,   2  Cor.  5.  i.   iTim.  i.  2.   Chap.   4.  18.      But  let  it  be  obferved,    that  (he 
Apoflle  as  a  Preacher  frequently  makes  Ufe  of  this  Way  of  fpeaking  in  the  plural 
Number  we,  not  fo  much  with  Regard  unto  bimfelf  \xs  others^  that  what  he  deli- 
vered might  the  better  take  EfFedt  upon  the  Mind  of  his   Hearers.     See  i  Cor. 
10.  22.   And  is  a  Method  frequently  ufed  by  Minifters  unto  this  Day,   as  a  pru- 
dential Step,  to  gain  Attention  and  Regard  unto  what  they  deliver  \   carryin"-  with 
hz  taking  Familiarity.,    and  z  tacit  Acknowleigment.,    that  they    are   Men  of  like 
Faffions  and  Infirmities  with  other  Men.     Hence  a  godly  Minifier,   when    treat- 
ing of  fome  of  the ^agitious  Crimes,    and  fpeaking  unto  or  of  fome  of  the  wotjf 
of  Sinners,   may  and  often  does  very  confiftently  ufc  the  Terms  [Us]   and    [fPe] 
altho' they  are  themfelves  Haters  of  all  Iniquity.     See  an  Inftance  of  this  in    the 
Apoftle  /'<?/^r's  Difcourfe,    1  Pet.  4.  3.   and  many  others  in  St.  Paul's   Epiflles. 
And  in  oneWord,theApo{>le  in  the  clofe  of  this  veryChaptcr  where  theTextin  the 
Obje6lion  lies,   doth  manifeflly  difl^inguifh    himfelf  in  Conjunftion    with   other 
true  Believers- from  fuch  wretched  Apoftates  who  fin  wilfully   ^:c.   and   pcrifh  ; 
for  fays  he,   **  If  any  Man  draw  back,   God's  Soul  fhall  have  no  Pleafure  in  him. 
But  w>^  are-not  of  them  who  draw  back  unto  Perdition,  but  of  them  whodote- 
h'eve  unto  the  faving  of  the  Soul."     Compared  with  the  faying  of  St. yo/;»,iEpifi-. 
2.  19,20.   **  They  went  out  from  us,    but  they  were  not  of  us  ;   for  if  they  had 
been  of  us,   they  would  no  doubt  have  continued  with  us   :   But    they  went   out 
that  they  might  be  made  manifeft  that  they  were  not  all  of  us." 

Upon  the  whole  then  I  conclude,  that  the  blefled  Do6>rine  of  the  Saints  finat 
Perfeverence  keeps  its  Ground,   triumphing  over  all  Objections. 

Two  or  three  other  Texts  commonly  made  ufe  of  by  our  Opponents  would 
next  fall  under  Confideration.  But  having  fpnken  my  Thoughts  of  them  under 
the  Head  of  particular  Redemption,  I  fh^H  pafs  them'here,  referring  my  Reader 
thither.     The  Texts  are  Rom.  14.  15.   1  Cor.  S'.  11.  2  Pet.  2.  1. 

E  c  e  2  But 


394  Of   PERSEVERANCE. 

But  it  is  now  Time  to  have  done  anfwering  of  Obje6lions,  having  duly  confi'- 
dered  the  chief  d^nd  principal  of  all  that  I  have  met  with  ;  naturally  conduding 
that  if  thefe  fall  before  the  Light  and  Evidence  of  divine  Truth,  all  others  muft 
of  Courfe  fall  with  them. 

I  flaall  now  wind  up  all  with  fome  Ufes  of  Application  from  what  hath  been  faid, 
wherein  I  Ihall  be  the  more  briefs  by  how  much  the  more  large  I  have  been  in  the 
Application  of  the  foregoing  Heads,  particularly  that  of  the  divine  Decrees,  which 
are  that  imvioveahle  Bafts  whereupon  the  a^ual  Salvation  of  ail  the  Ele£l  doth  ftand 
as.on  a  Rock. 

.  I .  Let  us  confider  this  Doflrine,  as  it  ferves  to  enlarge  our  Views  of  the  divine 
Perfedions,  which  in  a  mofl;  harmonious  Manner  fhine  forth  in  the  a<5lual  Salva- 
tion of  God^s  Chofen.  How  great  that  Love  and  Grace  is,  which  is  the  Root 
and  Caufe  of  it  !  that  Wifdom,  Immutability  and  Power  that  efFediually  remove 
all  Ob(hu6^ions  out  of  the  Way  ;  yea,  that  over-rule  and  makes  xhtm  fubfervient 
thereunto  !  l^jat  Rightcoufnefs^  Truth  and  Faithfulnefs  which  is  difplayed  in  the 
making  and  performing  (o  many  exceeding  great  and  precious  Promifes,  which  con- 
tain in  them  all  needful  Grace,  and  a  full  Poflcffion  of  eternal  Glory  as  the  Pur- 
chafe  of  the  Redeemer's  molt  precious  Blood  !  With  what  a  divine  Pleafure 
fiiould  the  Saints  of  God  contemplate  the  fame,  take  the  Comfort  thereof,  and 
give  God  the  Glory  !  What  refrefning  Streams  doth  hence  flow  to  cheer  the 
Hearts  of  ail  ^/Tii?  Believers  !  particularly  fuch  as  meet  W\\h  exceeding  gr^^i  Sind 
fore  Confl.(5fs  with  indwelling  Sin  and  the  Powers  of  Darknefs  ;  who  thence  com- 
plain that  both  within  and  without  are  Fightings,  Fears  and  Sorrows  ;  for  within 
a  very  litt'e  While  and  their  Waifarefliall  be  accomplifhed,  and  they  prove  vidlo- 
rious,  tho'  fome  of  the  weakeft  of  Chrift's  Flock  ;  for  a  bruifed  Reed  he  will  not 
break,  and  the  fmoking  Flax^  he  will  not  quench,  until  he  fl:iall  bring  forth  Judg- 
ment unto  Vi6lory.  O  all  ye  poor  drooping  Souls  unto  whom  Chrift  is  truly 
precious,  who  now  complain  of  the  Strength  of  your  Corruptions,  the  Weaknefs 
of  your  Graces,  the  Violence  of  Satan's  AfTaults,  and  the  Withdrawments  of 
vour  befl  Beloved  !  Come  lift  up  your  Heads  and  behold  thefe  gracious  Promifes 
that  cannot  fail;  that  Power  that  cannot  be  overpowered,  but  which  hover- 
powering^  and  which  is  engaged  to  carry  on  and  compleat  the  good  Work  begun  in 
you  ;  that  fliall  finally  vanquifh  all  your  Enemies,  perfe6t  all  your  Graces,  and 
bring  you  to  a  Fulnefs  of  unfpeakable  Glory  in  the  Prefence  of  God  and  the  Lamb 
for  evermore  ;  (o  that  you  fliall  become  more  than  Conquerors  thro'  Chrift  the 
Captain  of  your  Salvation,  who  hath  loved  you  with  an  everlafting  Love  !  Come 
believe  this  and  rejoice,  take  Courage  to  fight  on  and  to  wait  for  God's  Salvation. 
Wait  on  the  Lord,  and  be  of  good  Courage,  and  he  Ihall  flrengthen  your  Hearts, 
wait  I  fay  on  the  Lord. 

Finall)-,  Let  all  fuch  who  profefs  this  glorious  Truth,  take  Heed  that  they  do 
rot  abufe  it  by  indulging  an  indolent^  unwatchful  Frame  of  Soul,  and  Loofenefs  of 
Life  and  Converfation,  left  their  bad  Example  be  produced  by  the  Oppofers  of  this 
D.o<Strine  in  order  to  juftify  their  calumnious,  reproachful  Oh]t6\\ons  zg?Lir\^  ihQ 
fame  :  But  rather  let  our  Lives  and  Converfations  be  fuch  as  fhall  be  a  living, 
Jlanding  and  irrefjllble  Confutation  of  all  their  Calumny.     This  will   be  the  beji 

Argument 


Of  PERSEVERANCE. 


395 


Argument  that  we  can  produce  in  order  to  prove  our  Affertions  that  this  is  a  Doc- 
trine promotive  of  Holinefs,  fince  all  others  without  this,  will  pafs,for  nothing  but 
vain  Talk,  to  the  further  expoftng  of  that  holy  Do£lrine,  while  we  profefs  to  pa-' 
tronize  the  fame,  and  ftrikc  us  with  a  guilty  Silence  before  a  triumphittgOhJQ&^or. 

While  we  conftJcr  Perfeverance  as  a  Priviledge  from  Ged^  let  us  be  ftridlly 
mindful  of  it,  as  it  implies  our /)«/^ /<?  God-y  that  we  walk  humbly  and  clofely 
with  him  in  the  diligent  Ufe  of  all  the  Means  of  Grace  and  Salvation  both  private 
and  publick  ;  that  ourGonverfation  b^  as  becometh  the  G6fpel  of  Cbrift,  ftudi- 
oufly  adorning  the  Da£lrine  of  God  our  Saviour  in  all  Things  ;  that  our  Light  fo 
fhine  before  iVlen,  that  they  feeing  our  good  Works  may  glorify  our  Father  which 
is  in  Heaven.  And,  in  a  Word,  let  the  Confideration  of  the  Excellency  and  Cer- 
tainty of  God's  Salvation,  wherewith  he  will  blefs  all  true  Believers,  be  a  power- 
ful and  perpetual  Incentive  to  us  to  be  ftedfaftand  unmoveable,  always  abounding 
in  the  Work  of  the  Lord,  fince  we  are  hence  affured  that  our  Labour  (hall  not 
be  in  vain  in  the  Lord. 

Now  unto  him  who  Is  able  to  keep  us  from  falling,  and  to  prefent  us  fauklefs 
before  the  Prefence  of  his  Glory  with  exceeding  Joy,  to  the  only  wife  God  our 
Saviour,  be  Glory  and  Majefty,  Dominion  and  Power  now  and  for  ever,  Jmen. 


^^^w^^w^m>^^^&^^^^!m&^^^mi 


APPENDIX. 


oc 


3  \\  '      {    l^6'Y'  ^'^  -^-  "     '9 


Wiierein  Sadnian'ifm  \s  dete£ied\  with  fome  R^ma'ks  on  the  Works  of 
Mr.  JAMES  FOSTER  :  Wherein  is  Iliewn  the  near  Affinity  there 
is' between  JrmimanTfm2LX\&  Sociniamjin-,    and  hdw  dicrt  a  Step  there. 

S  'is  frbtn  the  fprmer  t6  the  "Idiler  j  aind  of.  tl\e  Dar^ger-  thert of.,. 

»*/«  <Mv  ^iL"  ^iv•  »\£i^  '\Ar  *jy  'jy  ^jy  "A*  '^  c  "A'  "na"  'A'  "A*  "A^  "NA"  •iA'  '^A'*  %5^  *A*  •^JV 

3l&^r^  /V  J  /^^j  which  feemeth  right  unto  a  Man  :    But  the  End  thereof 

are  the  Ways  of  Death. 

HAVING  difpatch'd  what  I  intended  with  Refpefl  to  the  Jrminian Points, 
(wherein  I  have  not  wholly  overlooked  Socimanifm)  I  now  come  from 
the  f^id  Account.  o.f  Things  to- obferve,  that  whatever  favourable. 
Thoughts  fome  may  entertain  ofAfmrnianifm,  it  is  not  fo  very  innocent  a  Thing 
as  they  would  have  it  to  be,  being  the  Parent  of  and  Leader  unto  Socinianifm  j 
that  hence  it  is  no  Wonder  that  many  Arminians  do  by  Degrees  go  from  had  to 
ivorfe,  becoming  thorough-paced  Arians  and  Socinians,  denying  the  Dodlrine  of 
iherijorci  J^fuj'sip/vp^/Dtv^inity,  the  Merit  of  his  moft  precious  Blood  as  a  full 
Sati^fadbnHoi  Gbd's  offended  Juftice  for  the  Sins  of  Men,  the  Perfonality  and 
God-head  Charadler  of  the  Holy  Ghoft,  and  his  fupernatural  efficacious  Operati- 
ons in  the  Regeneration  and  San£tification  of  Sinners,  as  well  as  the  Dodtrine  of 
Orit^inal  Sin.  For  if  the  Arminian  Do(Slrine  of  Univerfal  Grace  be  true,  and  if 
thaDoitrine^  of:  Original  Sin  be  «<?/  true,  then  what  Need  is  there  of  the  Merit; 
andSatisfa^ion  dfC^rift,  or  orhls  mediatorial  Righteoufnefs  imputed  to  the  Sons 
of  Men  in  order  to  juftify  them  ?  And  then  of  Courfe,  what  Need  of  his  proper 
God-head  to  make  his  Satisfaction  compUat  and  plenary  ?  Alfo  what  Need  is  there 
of  the  Perfonality  and  Divinity  of  the  Holy  Ghoft  and  his  fupernatural  Opera- 
tions in  Regeneration,  if  every  Man  be  born  into  the  World  ;>ar^  and  holy  ;  or  if 
the  Do£lrine  of  Free-willhe  true,  as  afierted  by  the  Arminians  ?  Thus  Socini- 
cnifm  in  thefe  and  other  Branches  thereof  do  naturally  flow  from  the  Arminian 
^  Lake, 


A    P    P    E    N    D    I    X, 


ni 


Lake,  aiid  then  ran  back  into  that  dead  Sea.  When  Men  bn'ce  leave  the  Corner- 
Stone  they  don't  know  where  to  Jiop.  While  their  Zeal  is  bent  againft  what 
they  call  human  Innovations  and  Jjjameful  Jdditions  to  the  Chriftian  Religion,  as 
an  Extream  which  feme  do  run  into  ;  they  do  themfeives  run  into  another^  by  fe- 
jeding  many  important  Chriftian  Dodnnes,  even  fuch  as  are  ihc  Glory  oiChriJIl- 
anity.  Whilft  they  profefs  a  very  higbRfteem  of  thcChriftianRevelation  ii^Oppb"- 
fition  to  fuch  as  ihey  call  Infidels^  are  themfeives  guilty  of  Infidelity^  by  refolving 
to  believe  no  rnore  thereof  than  they  can  comprehend  W\\.\\  their  Reafon,  rejeding, 
all  there)}.  A  Paflage  in  the  Rev.  and  pious  Dr.  Watts.^  his  hurnble  Attempt, 
2  Edit.  p.  50,  being  pertinent  to  my  Purpofe,  I  thought  fit  to  tranfcribe  the  fame ; 
where  fpeaking  of  fhamcful  Additions  to  the  Gofpel,  which  feme  have  impofed 
upon  the  World,  with  which  they  are  refolved  to  bear  no  longer,  he  adds  : 
*'  But  they  are  unhappily  running  into  another  Extream  :  Becaufe  feveral  Seds 
*'  and  Parties  of  Chriltians  have  tacked  on  To  many  fa'fe  and  unbecoming  Orna- 
*'  ments  toChrittianity,they  refolve  to  deliver  her  from  thefeDi%ui(es  :  But  ffays 
**  the  Dr.)  while  they  are  paring  off  all  this  foreign  Trumpery,  they  too  often 
**  cut  her  to  the  Quick,  and  let  out  her  Life-BIood  (if  I  may  io  exprefs  it)  and 
*'  maim  her  of  her  very  Limbs  and  vital  Parts.  Becaufe To -many  irrational  No- 
<<  tions  and  Follies  have  been  mixed  with  the  Chriftian  Scherrie,  'tis  now  the 
*'  modifh  Humour  of  the  Age,  to  renounce  almoft  every  Thing  that  Reafon 
*'  doth  not  difcover,  and  fo  reduce  Chriftianity  itTelf  to  little  more  than  the 
*'  Light  of  Nature,  and  the  Didates  of  Reafon.  And  uhdi5r  this  fort  of  Influ- 
"  ence  there  are  fome  who  are  believers  of  the  Bible,  and  the  divine  MifSon  of 
**  Chriji,  and  dare  not  renounce  the  Gofpel  it  felf,  yet  they  interpret  fome  of  the 
"  petfiiliar  and  exprefs  Dodrines  and  Duties  of  it,  into  To  pbor,  fo  narrow  and 
'*  jejune  a  Meaning,  that  they  fuffer  but  little  to  remain  beyond  the  Atiicles  of 
*'  natural  Religion,  This  leads  fome  of  the  leai'ned  and  polite  Men  of  the  Age, 
*'  to  explain  away  the  Sacrifice  and  the  Atonement  made  for  6ur  Sins  by  the 
<*  Death  of  Chrift,  and  to  bereave  our  Religion  of  the  ordinary  Aids  of  the 
<'  Holy  Spirit ;  both  wRich  are  fo  plainly  and  exprefly  revealed,  and  fo  frequent- 
*«  ly  repeated  in  the  New-Teftament,  and  which  are  two  of-  the  chief  Glories 
«*  of  theblefled  Gofpel,  and  which  perhaps  are  two  of  the'fchi6f'U"fes,  of  thofe 
*«  facred  Names  of  the  6'(?;j  and  the  Holy  Spirit^  into  which  we  are 'baptized. 
**  'Tis  this  Very  Humour  that  perfwades  fome  Perfons,  to  reduce  the  Injury  and 
*«  Mifchief  that  we  have  furtained  by  the  Sin  and  Fall  of  /^dam  to  fo  flight  a 
«'  Bruife,  and  fo  inconfiderable  a  Wound,  that  a  fmall  Matter  of  Grace  is 
*'  needful  frtr  our  Recovery  ;  and  accordingly  they  impoverifh  thfe^ribh  ^nd  ad- 
"  mirable  Rerhedy  of  tlieGofjiel  to  a  verj  Culpable  Degree ;  fuppofihgno  more 
»<  to  be  neceffary  for  the  Reftbration  of  Man,  than  thofe  ftw  ingredients, 
♦'  which  in  their  Opinion  go  to  make  up  the  Whole  CoHipfofiVi6n.  Whence  it 
*'  comes  to  pafs  that  the  Do6trine  of  Regeneration,  or  an  intire  Change  of  cor- 
*«  rupt  Nature  by  a  Principle  of  divine  Grace,  is  almoft  loft  out  of  their  Chrifti- 
*«  anit-y  ;  or  at  leaft  they  fuppofd  renewing  Grace  and  Sandification  by  the  Holy 
♦'  Spirit  and  his  Afliftanees,  to  carry  hoihing  rhore  in  them  than  the  outward 
'**  divine  Mefl^ges  and  Difcoveriesof  Grace,  made  and  attefted  by  the  extraor- 
'*  dihary  Gift  of  the  Spirit  to  the  Chriftian  World." 

Td 


398  APPENDIX. 

To  this  I  would  fubjoin  the  Words  of  the  Reverend  Drs.  John  Ozven  and 
Samuel  Anjldy  in  their  Preface  to  the  Rev.  Mr.  Elip:)a  Cole's  excellent  prai^ical 
Difcourfc  on  God's  Sovereignty  :  *'  It  is  not  unworthy  our  Notice,  flay  they) 
and  deepeft  Refenrmenr,  how  zealoufly  afFedled  feme  Men  arc  in  Behalf  of 
fuch  Tenets,  as  fland  in  diredl  Oppofition  to  the  Grace  of  God,  and  their 
own  eternal  Happinefs  :  how  they  fpare  neither  Arts  nor  Calumnies  to  dif- 
grace  the  AlTertors  of  thofe  very  TVuths,  that  make  up  the  Myftery  of  God- 
linefs  J  yea  to  fcandalize  and  fupprefs  the  Truths  themfelves :  as  if  Reafon  and 
Learning  were  given  to  no  better  Ends  than  to  vilify  Religion.  And  further, 
h.ow  pronely  addi£led  Men  are  (having  imbibed  the  Arminian  Points^  to  take 
\t\  thofe  that  are  of  moft  fatal  Confcquence  :  (o  far  are  thofe  Principles  from 
yielding  any  effedlual  Influence  towards  Holinefs,  or  well  grounded  Peace, 
notwithftanding  their  pretended  Adaptednefs  to  promote  them." 
To  this  1  fubjoin.  That  by  the  Denial  of  Original  Sin,  Men  are  led  to  defpife 
the  (5«^  Remedy,  Chriji's  SatUfa£iion  and  the  holy  Spirit's  Work  in  Regeneration 
and  Sanilification,  and  then  the  proper  Divinity  or  God-head  CharatSler  oi  both  ; 
Hence  amidft  all  the  fpUndid  Titles  which  the  Socinians  do  give  unto  the  great 
Redeemer,  they  do  account  him  to  be  no  more  than  a  dignified  Creature^  and  wor- 
fiiip  him  accordingly.  Hence  it  is  that  the  DocSlrine  of  the  holy  Trinity  is  exploded^ 
and  that  of  the  v!?y/»£/?«//V^/f/«/(?«  of  the  divine  and  human  Natures  in  our  Emanuel 
is  treated  with  Contempt  and  Ridicule  by  thefe  Sort  of  Men.  While  they  maintain 
that  there  is  no  fuch  Thing  as  an  infinite  Evil  in  Sin  (altho'  it  be  a  Tranfgreflion 
of  the  Laws  of  an  ;«;f«/V^/^  glorious  God)  and  by  their  denying  the  Eternity  oi 
Hell  Torments,  the  Guilt  of  Sin  \s  diminifi^ed^  the  Honour  of  God's  moft  high 
Majefty  lejfiened,  a  deep  and  ho!y  Dread  of  him  is  taken  ofi^^  and  a  Flood-gate  is  there- 
by fet  open  for  zfiowing  Tide  of  Atheifm  and  all  Manner  of  Impiety  to  come  in, 
befides  the  Impiety  of  fiatly  denying  the  pofitive  Affertions  of  God's  holy  Oracles^ 
which  do  declare  Sin  to  be  exceeding  dnful,  and  that  the  Wages  of  the  fame  is 
Death  eternal ;  that  the  tormenting  Worm  dieth  not,  and  that  the  Fire  of  Hell 
fliall  never  be  quenched.  ,  Sep  i)S<?OT.  2.J25.!  i?«'«?.  7.  .8,  to  14.  Rom.  6.  23. 
fldarj  f)f.4.3-   to  49*0  ■;-;  nt^  ;i:' 'v  ^  v;    Jn^'isit;  T-^'V)l''   ■■'>}>  >.  ..   ■■ 

rj  Moreover,  their  making  no  more  of  the  holy  Obedience  and  Sufferings  of  Chrift 
than  a  w^^rPattern  of  Piety,  or  an  Example  of  holy  living  and  dying  only,  doth 
Iqr^d  to  overfet  the  chiefi  End  of  his  coming  into  the  World  as  a  Mediator,  Recon- 
ciler and  Saviour,  and  is  confequently  of  a  very  pernicious  Nature.  Hence  the 
Rev.  Mr.  Burkitt,  after  having  made  particular  Mention  of  Chrift  as  an  Example 
of  Piety,  in  the  Clofe  of  his  Annotations  on  the  holy  Evangelifts,  doth  give  his 
Reader  a  yery  wife  and  warm  Admonition  thus ;  "  Before  I  clofe  this  Exhortation 
*'  to  an  imitation  of  Jefus,  I  muft  fubjoin  this  cautionary  Dire^ion ',  Take  Heed 
*'  that  you  do  not  fo  imitate  Chrifi  for  your  Pattern  as  to  difown  him  for  your 
•'  Prieji.  This  (fays  he)  is  the  dangerous  Error  of  thofe  who  afRrm,  that  the 
*'  great  End  of  Chrift's  Death  was  to  give  the  World  an  Example  of  Patience, 
««  Humility,  Meeknefs,  and  the  fore-mentioned  Chriftian  Graces,  and  that  his 
<*  Sufferings  Vf ere  exemplary,  but  not  properly  fatisfailory.  We  acknowledge 
"  that  Chrift's  giving  us  an  Example  "^2^%  mi  End  of  his  coming  into  the  World 


JPPENDIX  399 

««  and  dying  for  us,  but  not  the  gnat  End.  hjuhordinate  End,  but  not  the  uhi- 
*  *  mate.  God  preferve  us  from  the  Contagion  of  this  growing  Error  !  Other 
« <  Errors  only  fcratch  the  Face,  but  this  ftabs  the  Heart  of  the  Chriftian  Religion, 
«<  in  that  it  deprives  us  of  the  choiceft  Benefit  of  Chrift's  Death  ;  namely,  the 
«*  Expiation  of  Sin,  by  a  proper  Satisfaction  to  the  Juftice  of  God.  But  bleded 
<«  he  God f  we  have  not  fo  learned  Chri/f  i  as  we  are  taught  fo  we  believe,  that 
«'  the  holy  Jefus,  by  the  Sacrifice  of  his  Death,  has  redeemed  us  from  Death  and 
«*  Hell,  and  faved  us  from  the  Wrath  to  come,  by  a  full  and  adequate  Payment 
*<  unto  divine  Juftice,  and  by  the  Redundancy  of  his  Merits  has  purchafed  an 
»«  eternal  Inheritance  for  us." 

To  this  I  fhall  fubjoin  the  Words  of  Dr.  Edwards,  in  his  Book  intitled,  The 
Tendency  of  Socinianifm  to  Irreligion  and  Atheifm,  p.  67.  *'  This  (fays  he)  is  the 
*'  Dodtrine  which  the  holy  Scripture  teacheth  us,  and  is  the  Faith  of  all  who 
<♦  rightly  underftand  thofe  Writings,  viz.  That  Chrift  fufFered  and  died  to  fatisfy 
*'  the  divine  Juftice  in  our  Stead,  and  thereby  to  expiate  for  our  Sins,  and  to  rc- 
*'  deem  us  from  Death  and  Hell,  and  to  purchafe  Life  and  Salvation  for  us.  Tiie 
*'  Socinians  deny  this,  and  thereby  fubvert  the  whole  Gofpel,  turn  Chriftianity 
*'  upfiie  down,  ruin  the  very  Foundations  of  our  Religion,  and  pluck  it  up  by 
*'  the  Roots.  According  to  the  Dodlrine  of  thcfe  Men  we  are  yet  inaurS.n\ 
*'  for  there  is" no  true  Expiation  for  them  ;  we  are  in  a  State  of  Mifery,  we  are 
*>  overwhelmed  with  our  own  Guilt,  we  are  hopelefs,  helplefs  Creatures,  and  our 
*'  Condition  is  deplorable,  for  there  is  no  Satisfaction  made  to  God  for  our  Trani- 
**  greflions."     Thus  thofe  two  eminent  Divines  of  the  Church  of  England. 

I  go  on  to  obferve.  That  the  Followers  of  Socinus,  by  making  Reafon  the  Stan- 
dard and  Boundaries  of  our  Faith  in  Matters  of  divine  Revelation,  avering  that  we 
muft  not  carry  our  Faith  one  Jot  beyond  our  Underftandings,  as  Mr.  James  Fofler 
dictates ;  do  with  one  Stroke  cut  out  the  very  Pitals  of  Chriftianity,  finc'e  a 
great  Part  thereof  is  founded  on  meer  Revelation  and  Difcovery  of  God^s  Will,  and 
which  tranfcends  the  higheft  Elevations  and  Grafp  of  hare  Reafon.  It  was  the 
foher  and  fad  Confideration  of  thefe  Things  that  fet  my  Pen  at  work  2itfir/},  in 
Oppofition  unto  Arminianifm,  and  now  at  length  unto  Socinianifm,  the  poifonous 
Spawn  thereof ,  which  doth  fomanifeftly  ftain  the  Honour  of  God,  and  tend  to- 
wards  the  eternal  Ruin  of  the  Sons  of  Men.  And  that  which  renders  fuch  Trea- 
tifes,  wherein  thefe  pernicious  DoCtrines  are  maintained,  the  more  dangerous  is 
their  being  intermix'd  with  fome  Points  of  Morality,  which  are  maierially  good^, 
and  in  iheix  proper  Place  ufeful,  which  ferve  as  Gild  unto  the  pernicious  Pill,  and 
as  Sugar  to  make  it  go  down  the  better  with  the  unwary.  And  I  am  heartily 
forry  to  find  amongft  others,  that  Mr.  Fojier,  a  Gentleman  fo  much  celebrated 
by  fome  for  his  acute  Parts  and  Reafoning,  {hould  employ  them  unto  fuch  hurt- 
ful Purpofes. 

Upon  my  Obfervation  of  this  in  his  Works,  I  found  my  felf  inclined  to  make 
fome  Remarks  thereupon.  In  doing  which  I  fhall  endeavour,  by  the  Help  of 
God,  with  all  convenient  Brevity  and  Plainnefs  to  do  both  him  and  the  Caufe  of 
Religion  Juftice.  I  am  well  aware  that  fome  of  that  Gentleman's  Admirers  will 
account  this  at  leaft  a  very  bold  Attempt  in  mc,  as  an  unequal  Match  for  fo  great  a 

F  f  f  Champitn, 


400 


APPENDIX. 


Champion.  All  I  (hall  fay  to  this  is,  that  as  I  do  not  hereby  feek  Honour  from 
Men,  who  delight  in  Excellency  of  Speech  and  the  enticing  Words  of  Man's 
Wifdom  ;  fo  the  Diflike  of  fuch  will  be  no  Difappointment  at  all  unto  me,  and 
confequently  will  not  give  me  any  Pain  or  Fear  :  My  Satisfadion  is,  that  it  is  the 
Caufe  of  God  which  I  have  efpoufed,  as  becomes  a  Minifter  of  Jefus  Chrifl,  who 
is  fet  for  the  Defence  of  his  Gofpel ;  and  that  God  hath  chofen  \he  fcolifl)  Things 
of  this  World  to  confound  the  wife^  and  the  weak  Things  of  this  World  to  con- 
found the  Things  that  are  mighty,  and  the  bafe,  defpifed  Things  of  this  World  to 
bring  to  nought  Things  that  are,  that  noFlefh  fliould  glory  in  his  Prefence,  i  Cor. 
I.  27,  28,  29.  Thus  then,  without  any  further  Apology  at  prefent,  I  fhall,  by 
divine  JJJi/iance,  proceed  unto  the  Confideration  of  fome  Paflages  in  Mr.  FoJJer^s 
firfl  Volume  of  Sermons. 

In  Page  14.  where  his  Text  is  ylSis  24.  25.  he  hath  thefe  Words,  "  To  preach 
*«  Chrift  is  univerfally  allowed  to  be  the  Duty  of  every  Chriftian  Minifter.  But 
*'  what  doth  it  mean  ?  To  the  which  he  anfwers  in  the  Negative,  That  'tis  not 
««  to  ufe  his  Name  as  a  Charm  to  work  up  our  Hearers  to  a  warm  Pitch  of  En- 
"  thufiafm,  without  any  Foundation  of  Reafon  to  fupport  it.  —  'Tis  not  to  make 
«'  his  Perfon  and  Offices  incomprehenfible.  —  *Tis  not  to  exalt  his  Glory  as  a 
*'  kind  condefcending  Saviour,  to  the  Difhonour  of  the  fupream  and  unlimited 
*'  Goodnefs  of  the  Creator  and  Father  of  the  Univerfe,  who  is  reprefented  as 
*'  ftern  and  inexorable,  exprefling  no  Indulgence  to  his  guilty  Creatures,  but  de- 
*■'  manding  a  full  and  rigorous  Satisfaction  for  their  Offences.  —  'Tis  not  to  en- 
«'  courage  any  undue  &  prefumptuous  Reliances  on  his  Merits  and  Interccilion." 
tc  ...  Pag.  16.  "  From  what  hath  been  faid  it  appears,  that  to  explain  and  prefs 
*'  the  eternal  Laws  of  Morality  is  not  only  a  truly  Chriftian,  but  beyond  Com- 
*'  parifon  themoft  ufeful  Method  of  Preaching." 

Remark.  Mr.  Fofier  hence  evidently  appears  to  inveigh  againft  the  good  old 
Way  of  preaching  Chrift  in  his  Perfon  and  Offices,  when  we  fpeak  of  them  as 
Myfteries,  beyond  our  Ability  fully  to  comprehend,  according  to  that  of  the  great 
Apoftle,  I  Tim.  3.  16.  '*  Without  Controverfy  great  is  the  Myftery  ofGodli- 
nefs,  God  manifeft  in  the  Flefti ;"—  whereas  Mr.  Fojier  is  for  our  blefTed  Savi- 
our's having  no  more  Dignity  and  Excellency  than  what  we  can  comprehend  •, 
which  evidently  ftrikes  at  the  DoiSlrine  of  his  proper  Divinity  or  God-head  Cha- 
rader,  and  the  Conjiitution  of  his  Perfon  as  Mediator,  God  and  Man  united,  as 
will  further  appear  by  what  I  fhall  have  Occafion  to  quote  from  fome  other  of  his 
Works  hereafter. 

Moreover,  Mr.  Fojier  here  alfo  plainly  fets  himfelf  againft  the  Do£trine  of 
Chrift's  Death  and  Sufferings,  confidered  as  a  proper  Attonement  or  Satisfadion 
to  divine  ]\xW\CQfor  the  Sins  of  Men  j  infinuating  that  that  Dodlrine  is  diredly  re- 
pugnant unto  the  Honour  of  God,  as  confidered  in  the  Perfections  of  his  Goodnef;^ 
and  as  a  kind  condefcending  Saviour. 

To  which  I  would  anfwer.  That  as  God  is  ju/l  as  well  as  good  ;  as  fujiice  as 
well  as  Mercy  is  one  of  his  Perfections,  and  as  'tis  moft  reafonahle  to  believe,  that 
God  defign'd  to  glorify  all  znd  every  of  his  Attributes  in  the  grand  znd  Jlupcndious 
Work  of  Redemption  by  his  Son  Jefys  Chrift  j  fo  that  it  no  fVays  derogates  from, 

but 


APPENDIX. 


40  r 


but  \s  fully  confijient  with  his  Goodnefs  and  Mercy  to  maintain  that  Jefus  Chrift  died 
in  order  to  make  full  Reconciliation,  or  ftri<^  and  adequate  Satisfadlion/or  the 
Sins  of  Men  j  and  to  this  the  holy  Scriptures  agree,  Rom.  3.  23,  24,  ^Jc.  «'  We 
have  all  finned  and  come  fhort  of  the  Glory  of  God  ;"  and  then  it  follows,  "Be- 
ing juftified  freely  by  his  Grace,  {and yet  marJi)  thro'  the  Redemption  that  is  in 
Jefus  Chrift,  whom  God  hath  fet  forth  to  be  a  Propitiation  thro'  Faith  in  his 
Blood,  for  the  Remiflion  of  Sins  that  are  part,  thro'  the  Forbearance  of  God,  to 
declare  at  this  Time  I  fay  his  Righteousness  ;  to  what  End  ?  That  God  may 
be  JUST,  (mark,  juji  and  righteous^  as  well  zs gracious)  in  the  juftifying  of  them 
that  believe  in  Jefus,  or  adl  Faith  in  him  as  their  Surety,  the  Surety  of  a  better 
Teftament  ;"  for  fo  the  holy  Scripture  calls  him,  Heb.  7.  22.  'Tis  therefore 
evident,  that  as  the  Holy  Ghoft  here  alludes  unto  the  Nature  of  Suretijhip  amongfl: 
Men,  (o  there  muft  needs  be  a  due  Propriety  of  Speech  therein,  and  a  proper  Jptnefs 
to  reprefent  the  Death  and  Bloodfhed  of  our  blefled  Saviour  as  the  Price  of  our 
Redemption.  To  fay  otherwife,  is  nothing  lefs  than  to  charge  the  infpired  Pen- 
man with  ufing  a  Term  that  is  improper  and  impertinent.  But  the  Propriety  of  the 
Expieffi'^n  appears  with  ihsgreateji  Evidence,  not  only  to  {hew  forth  the  Do6lrine 
of  Chri/l's  SatisfaSiion,  but  alfo  to  manifeft  how  well  confiftent  that  Doflrine  is 
with  the  Perfections  of  God's  Grace,  Mercy  and  Goodnefs,  as  well  as  his  Jufiice  ; 
Becaufe,  howfoever  the  Creditor  is  bound  in  Jujiice  to  acquit  the  Debtor  upon  his 
receiving  a/«// Payment  or  SatisfaSiion  at  the  Hands  of  the  Surety  ;  yet  his  Good- 
nefs and  Favour  appears  in  his  firji  accepting  of  a  Payment  that  Way,  whereas  he 
might  have  refufed  it,  ftridtly  demanding  the  fame  at  the  Debtor's  oiun  Hands  ; 
and  for  want  oi  fuch  Payment  have  caft  him  into  Prifon.  But  if  the  Creditor  not 
only  condefcends  to  accept  of  Payment  at  the  Hands  of  a  Surety,  when  without 
anv  Charge  of  Injuftice  he  might  have  refufed  it  ;  how  much  more  doth  his  Good- 
refe  and  Favour  appear  if  he  withal  feeks  out  for  and  provides  that  Surety  ?  As  is 
the  Cafe  between  God  the  great  Creditor  and  poor  Sinners  ;  who  are  according- 
ly faid  to  be  juftified  by  his  Grace,  which  is  the  original  Caufe  of  Juftification,  as 
well  as  that  they  are  faid  to  be  juftified  by  Chri/fs  Blood,  which  is  the  material  3nds^f^.L; 
jneritorious  Ground  of  their  SiWiiif.iCliuM,  fo  that  God  is  just  in  juftifying  theni,^*-^ 
that  believe  in  Jefus  the^r^<7/  Surety,  and  who  by  Faith  ple:d  that  Payment  which  "' 
he  has  made  in  their  Room  and  Stead  ;  I  fay  in  their  Roofn  and  Stuad  ;  and  which 
be  voluntarily  undertook  to  do,  as  Pan]  for  Onefimus  unto  his  Mafter  Philemon, 
Ver.  18.  **  If  he  hath  wronged  thee,  or  oweth  thee  ought,  put  that  on  mine 
Account  :  I  Paul  have  written  it  with  mine  own  Hand,  I  v/il!  repay  it."  /.  e.  I 
will  make  thee  full  Recompence  and  SatisfaSiion ;  fo  that  whilft  thou  (heweft  thy 
Favour  in  accepting  of  my  Surety  Engagements  on  his  Behalf,  juflice  itfeff'mW  not 
complain;  nay,  it  fliall  fhine  forth  and  triumph  in  Conjunction  with  thy  Com- 
pafTion,  in  th^  acquitting  and  Acceptance  of  him  on  the  Account  cf  my  Payment. 
This  is,  I  think,  a  plain  and  proper  Alhifion,  for  the  Illuftration  and  Confirmation 
of  the  Point  in  Hand,  as  is  further  confirmed  by  that  Saying  of  tiie  Apnftle  John, 
aft  Epift.  Chap.  i.  9.  '<  If  we  confefs  our  Sins,  God  is  faithful  :^.u6  J! if}  to  for- 
give us  our  Sins,  and  to  cleanfe  us  from  all  Unrighteoufnefs."  (Mark)  faithful 
Sknd  JuJ},  as  well  as  me.rdful,  in  the  RemlfHon  of  tiic  Sins  of  them  who  do  believe 

F  f  f  2  i„ 


402  APPENDIX, 

in  Jefus :  Ju/i,  in  Regard  unto  his  compleat  Satisfadlion,  znd  faithful ^  in  Regard 
to  God's  Promlfe  of  Pardon  and  Acceptance  on  the  Account  thereof.  So  that 
Mr.  Fojier  doth  certainly  err  in  alledging  that  Forgivenefs  of  Sin  in  the  New- 
Teftament  is  not  reprefented  as  a  Thing  for  which  a  Price  of  ^^W  Value  was  paid, 
and  which  confequently  may  be  demanded  mJiriSi  Jujiice  ;  but  as  a  voluntary  Adt 
of  PURE  Favour,  as  in  pag.  327,  328  —  of  his  Book  intitled,  The  Ufefulnefsy 
Truth  and  Excellency  of  the  Chriftian  Revelation  defended,  And  'tis  pretty 
enough  to  obferve,  that  whilfl  this  Gentleman  chargeth  others  with  crying  up 
God' s/Jri£fJuJi'ice,  to  the  Prejudice  of  his  Grace  zudMercy,\\t\s  himfelf  guilty  of 
crying  up  thefe  latter,  to  the  Prejudice  of  i)\Q  former,  which  he  will  by  no  Means 
allow  any  Share  in  the  Glory  of  Redemption  ;  making  the  divine  Perfe6lions  to 
jar  infread  oi  harmonizing  in  that  Top  and  Chief  of  God's  Works ;  with  Refpeil 
unto  which,  the  divine  Oracles  do  loudly  and  no  lefs  fweetly  proclaim,  that  Mercy 
and  Truth  are  met  together,  Righteoufnefs  and  Peace  have  kijfed  each  other.  Truth 
Jhdl  fpring  out  of  the  Earth,  and  Righteoufnefs  /hall  look  down  from  Heaven,  Pfal. 
85.  9,  10,  II.  compared  with  Pfal.  m.  7,  8,  9.  The  Works  of  his  Hands  are 
Verity  and  Judgment,  all  his  Commandments  are  fure  ;  theyjiand  faji  for  ever 
and  ever,  and  are  done  in  Truth  and  Uprightnefs.  He  fent  Redemption  unto  his  Peo- 
ple, he  hath  commanded  his  Covenant  for  ever.  Holy  and  Reverend  is  his 
Name. 

As  Man  fell  from  that  State  of  Uprightnefs  in  which  he  came  out  of  the  Hands 
of  his  Maker,  "  it  Jay  entirely  (as  one  well  obfervesf)  in  the  difpofing  Will  of 
God,  whether  he  would  fave  Man  at  all  after  this  his  Revolt ;  and  feeing  1  e 
thought  fit  to  refcue  Part  of  ^^om's  Pofterity  from  the  Ruin  which  the  Fail 
brought  upon  them,  he  certainly  had  a  Right  to  pitch  upon  what  Method  he 
thought  fitteft  to  bring  about  their  Recovery.  Whether  God  could  have  ac- 
complifhed  the  Salvation  of  Men  any  other  Way  than  in  the  Method  he  has 
took  in  choofingthem  in  Chrifl:,entring  into  a  Covenant  with  him  as  the  Surety, 
and  with  all  hi  Eled  in  him  as  his  Seed,  and  in  the  Fulnefs  of  Time  fending 
him  in  the  Flefh,  that  he  might  fufFer  Death  to  purchafe  the  Redemption  of 
fuch  as  he  had  given  him  ;  is  a  Queflion  too  high  for  us  to  determine,  and  there- 
fore is  vain  and  unprofitable.  It  is  infolently  intruding  into  Things  not  feen 
for  us  to  take  upon  us  to  determine  abfolutely  what  a  God  of  infinite  Wifdom 
aiid  Power  might  have  done.  However  this  we  mufl  tenacioufly  adhere  to, 
that  it  is  inconfiftent  with  the  Nature  of  God  for  him  to  injure  any  of  his  Per- 
fe<Slions  to  fave  fuch  as  deferve  not  his  Favour.  We  are  not  to  doubt  but  that 
God  will  glorify  one  Attribute  as  well  as  another  in  refcuing  ruin'd  Criminals : 
So  that  tho'  we  fuppofe  him  to  be  ever  fo  unlimitted  in  his  Sovereignty,  or  ever 
fo  rich  in  his  Mercy,  we  mufl  flill  aver  that  he  never  would,  in  order  to  fhew 
his  Sovereignty,  or  make  known  his  Mercy,  fufter  his  Juftice  to  remain  unfatif- 
fied,  and  confequently  not  glorified,  or  his  Holinefs  and  Truth  to  be  tarnifhed  j 
but  he  is  as  much  concerned  to  glorify  his  Juftice  and  to  fliew  forth  his  Holi- 


+  Limeflreet  Serm.  Vol.  I.  p.  40,  41,  42. 

"  nefs 


APPENDIX,  403 

<«  nefs  and  Truth,  as  he  can  be  to  manifeft  his  Sovereignty,  or  to  make  known 
*<  his  Mercy  :  God  therefore  fhewed  the  Greatnefs  of  his  Wifdom  in  the  con- 
*'  triving  the  Method  of  Men'a  Salvation,  that  it  might  be  by  Chrift's  fatisfying 
««  for  Sin.  In  this  Way  all  his  Perfedlions  are  fet  in  a  moft  amiable  Light  j 
**  Juftice  is  glorified  to  the  utmoft,  and  has  vindicated  its  Rights,  in  that  a  Satif- 
«*  fadion  of  infinite  Value  has  been  yielded  by  an  almighty  Redeemer  ;  Holinefs 
t'  fparkles  with  the  brighteft  Luftre,  feeing  he  who  is  Purity  itfelf  has  fhewed  his 
«<  Hatred  of  Sin  "to  be  fo  great  that  he  fpared  not  his  own  Son,  when  he  only 
»«  knew  Sin  by  Imputation  ;  the  Truth  of  him  who  is  invariable  in  Faithfulnefs, 
«'  is  fully  eftablifhed,  in  that  he  hath  exaded  the  Punifhment  threatned  ;  Good- 
<*  nefs  appears  in  its  full  Beauty,  as  a  Redeemer  is  provided  for  fuch  as  have  de- 
*<  ftroyed  themfelves,  and  the  greateft  Bleffings  are  freely  beftowed  on  the  un- 
<'  worthy  ;  Mercy  is  difplayed  to  the  utmoft,  becaufe  Provifion  is  made  for  bring- 
**  ing  Sinners  to  partake  of  the  Happinefs  they  had  forfeited  ;  Wifdom  and  Power 
*'  are  greatly  magnified,  fince  a  Way  is  laid  out  and  finiihed,  in  which  Juftice 
<*  and  Holinefs  might  not  beinjur'd,  and  yet  Grace  and  Mercy  might  be  eminent- 
*'  ly  exalted.  This  is  the  Method  of  Man's  Salvation  which  the  Scriptures 
*«  teach,  and  as  it  is  the  only  Way  of  thinking  which  Men  can  fall  into  in  order 
*<  to  glorify  all  God's  Perfedions,  it  muft  be  concluded  the  tnoji  rational  Scheme 
«'  in  ali  the  World.  The  Defign  of  God  was  to  glorify  his  own  Perfedlions,  to 
«'  exalt  Chrift,  to  ftain  the  Pride  of  Man's  Glory,  and  to  fliew  the  Neceflity  of 
«'  Holinefs.  Therefore  as  the  holy  Scripture  declares  and  reveals  this  wonderful 
«'  Plan,  it  is  no  Marvel  that  it  fliould  be  ridiculed  as  a  Huddle  of  foolifh  Opini- 
'«  ons,  by  the  vain  and  proud  Pretenders  to  Reafon,  who  make  what  furpafles 
*'  their  fliallow  Capacities  the  Subjedl  of  their  Scorn,  and  treat  with  Contempt 
**  al/that  is  above  their  condenfed  Apprehenfions." 

To  this  I'm  willing  to  fubjoin  what  that  worthy  Prelate  Bp.  Hopkins  hath  faid 
on  the  fame  Subjedl  in  his  Difcourfes  on  the  two  Covenants.  **  That  fallen  Man 
«' .  is  at  all  reftored  can  be  founded  upon  nothing,  but  God's  abfolute  Purpofe  of 
*'  having  Mercy  on  whom  he  will  haveMercy  :  That  this  reftoring  him  toGrace 
*<  and  Flavour,  and  confequently  to  eternal  Life,  fhould  be  by  a  Covenant  of 
*'  Grace,  fealed  and  confirmed  in  the  B!ood  of  Chrift,  is  founded 
'*  only  on  the  eternal  Covenant  of  Redemption  made  between  the  Father  and 

«'  the  Son. Whether  this  Way  of  Salvation  by  Chrift  were  fimply  or  abfo- 

«'  lutely  neceflary  or  no,  yet  it  is  certain  that  no  other  Way  could  be  fo  fuited 
«'  to  the  Advancement  of  God's  Glory  as  this,  and  therefore  it  was  moftcon- 
«*  gruous,  and  morally  neceflary  that  our  Salvation  fliould  be  wro't  out  by  his 
*<  Sufferings  and  Satisfadlion.  For  (i)  This  is  the  moft  decent  and  becoming 
"  Way,  thatGod  could  take  to  reconcile  Sinners  tohimfelf.  So  theApoftle  fays 
<'  exprefly,  Heb.  2.  lo.  «*  For  it  became  him  for  whom  are  all  Things,  and  by 
»*  whom  are  all  Things,  in  bringing  many  Sons  to  Glory,  to  make  the  Captain, 
"  of  their  Salvation  perfedl  thro'  Sufferings.  It  would  not  have  become  the 
♦<  great  Majefty  of  Heaven  and  Earth,  whofc  fovereign  Authority  was  fo  hei- 
^*  nou fly  violated  by  fuch  a  vile  and  bafe  Creature  as  Man  is,  to  receive  him 
*'  into  his  Love  and  Favour,  without  fome  Repair  made  unto  his  Holinefs :  and 

**  if 


4t>4 


APPENDIX, 


««  If  there  muft  Intervene  a  Satisfaction,  there  is  none  could  make  it  but  only 
»«■  Jefus  Chrift.     (2)  No  other  Way  could   fo  jointly  glorify  both  the  Mercy 
*'  and  Juftice  of  God,   as  this  of  bringing  Men  to  Salvation  by  Chrift.     If  God 
*<  had  abfolutely  remitted  Punirnment,   and  accepted  the  Sinner  to  Life,  by  his 
"  meer  good  Pleafure,  this  indeed  had  been  a  glorious  Declaration  of  hisMercy  ; 
*«  but  Juftice  had  lain  obfcured.     If  God  had   made  a  temporary  Punifhment 
"  fcr.ed  for  an  Expiation  of  Sin,    here  indeed   both  Juftice  and   Mercy  had 
«'  been  glorified  to  the  utmoft  Extent  of  them.      But  in   this  Redemption   by 
<«  Chrift,  Juftice  hath  its  full  Glory,  in  that  God  takes  Vengeance  on  the  Sin  of 
«t   Man  to  the  very  uttermoft  ;  and  yet  Mercy  is  likewife  glorified  to  the  full  ; 
««  for  the  believing  Sinner  is   without  his  own  Suff'erings,   pardon'd,   accepte<l 
*<  and  faved.'     Now  that  none  but  Chrift  could  do  this  'tis  evident,   becaufe  no 
*'  meer  Creature  {which  is  all  Mr,  Fofter  will  alloiv  Chriji  to  be^mider  all  the  fplen^ 
*<  did  Titles  he  gives  him)  could  bear  an  infinite  Punifhment,  fo  as  to  elediuate 
*«  and  finifli  it  ;  and  no  finite  Punifhment  could  fatisfy  an  infinite  Juftice.     He 
*«  muft  be  a  Man  that  fatisfies,  elfe  Satisfa<Slion  could   not  be  made  in  the  fame 
««  Nature  that  finned.     He  muft  be  God  likewife,   elfe  humane  Nature  could 
«'  not  be  fupported  from  finking  under  the  infinite  Load  of  divine  Wrath." 

Hence  then  (I  go  on  to  obferve)  that  the  Lord  Jefus  Chrift  being  both  God  and 
Man  in  one  Perfon,  he  became  a  meet  Mediator  between   God  and  Man,    who 
ftanding  in  out  Law-Place,  was  made  of  a  Woman,  made  under  the  Law,  in  or- 
^er  to  fulfil  its  Precepts,  and  to  fuffer  its  Penalties,  fo   that  by  the   Sacrifice  of 
himfelf  he  made  Reconciliation  for  our  Sins  ;   by  his  aSiive  and  pajftve  Obedience 
he  wrought  out  a  perfect  Righteoufnefs,  emphatically  called  the  Righteoufnefs  of 
God,  i^flOT.  10.  2,3.  which  being /wj/a/^^  to  us  ox  reckoned  our's  by  Way  of /w- 
tutation,  we  are  juftified  in  the  Sight  o/Godj  who  enables  us  by  Faith  to  lay  hfeld 
thereof,  and  to  reft  thereupon  accordingly  ;  whence  it  is  called  the  Righteouf- 
nefs of  Faith  ;   which  Faith  purifies  the  Heart,   and  works  by  Love,   and  is  ever 
produdliveof  good  Works.     Rom.  8.  i,  ^^5-  "  There  is  therefore  nownoCon- 
demnation  to  them   that  are  in  Chrift  Jefus,    who  walk  not  after  the  Flefh, 
but    after  [the    Spirit.      For   the  Law    of   the    Spirit  of    Life    which   is  in 
Chrift  Jefus,  hath  made  me  free  from  the]  Law  of  Sin  and  Death  ;    for  what 
the  Law  could  not  do  in  that  it  was  weak  thro'  the  Flefli  (viz.  thro'  our  Fall  un- 
able to  juftify  usj  God  fending  his  oWn  Son  in  the  Likcnefs  of  finful   Flefli,  and 
for  Sin  /or  becoming  a  Sacrifice  for  Sin)  condemned   Sin  in   the  Fiefti  that  the 
Righteoufnefs  of  the  Law  might  be  fulfilled  in  us,  who  walk  not  after  the  Flefli 
but  after  the  Spirit. 

This  is  our  Scheme  of  Dodlrine  concerning  Chrift  as  the  Saviour  of  Sinners, 
which  being  uniformly  confidered  as  founded  on  divine  Revelation,  doth  fhew  how 
little  Reafon  our  great  Reajoner  and  profeffed  Defender  of  the  Ufefulnefs,  Truth, 
and  Excellency  of  the  Chrijlian  Revelation,  h&d  in  zn  ironical  reRe6\iX)^  Manner  to 
fay,  *'  That  to  preach  up  Chrift  is  not  to  make  Ufe  of  his  Name  as  a  Charm  to 
workup  our  Hearers  to  a  warm  Pitch  of  Enthufiafm,  without  any  Reafon  to 
fupport  it  occ.  And  that  'tis  not  to  encourage  any  undue  and  prefumptuous  Re- 
liances on  his  Merits  andlntercefCon."     If  any  Profeflbrs  af  the  Doctrine  of 

Chrift's 


APPENDIX.  405 

Chrift's  Satisfafllon  do  thus  rely,  let  the  Fault  lie  on  them  and  not  on  the 
Do£frine  it  felf.  Sure  I  am  that  generally  fpeaking  at  leaft,  thofe  Chriftians  who 
do  profefs  that  important  Dodrine,  do  maintain  it  as  promotive  oiJhiSi  HoUnefsy 
and  many  of  them  do  I  am  (\xre  praliice  accordingly,  and  who  will  as  readily  fay 
as  Mr.  A/iT  can,*  "That  thofe  Chriftians  who  fubftitute  the  Righteoujnejs^ 
Merits  and  Intercejfion  of  Chrifl,  in  the  Room  of  the  indifpenfible  Necejpty  of  a 
flri(5l  and  univerfal  Vertue  (i.e.  to  the  Exclufion  of  the  fame)  grofly  mifreprefent 
and  reproach  Chriflianity  ;  and  of  Confequence  -— blafpheme  the  Author  of  it." 
Do  we  then  make  void  the  Law  thro'  Faith,  viz.  Faith  in  the  Bloody  Merits, 
and  Iniercejion  of  Chria  ?  nay  we  eftablifh  the  Law.  While  we  feek  to  be  jufti- 
fied  in  the  Sight  of  God  by  Faith  in  Chrifl's  perfect  Obedience  thereunto,  by 
which  he  hath  magnified  it  and  made  it  honourable,  Ifai.  42.  21.  we  do  look  011 
it  (the  moral  Law)  as  an  eternal  Rule  of  Righteoufnefs.  We  efleem  it  as  a  Rule 
of  holy  Living  and  Square  of  Sandification,  while  we  do  intirely  difclaim  it, 
confider'd  as  a  Covenant  of  Works  and  Life. 

We  honour  and  magnify  the  Law  of  God  as  that  which  is  holy  and  jufl:  and 
good,  and  preach  up  the  fame  to  our  Hearers,  telling  them  that  Faith  without 
Works  is  dead  being  alone  ;  yet  at  the  fame  Time  dare  not  with  Mr.  Fojler 
preach  up  the  Law  as  a  Covenant  of  IForks^  in  Oppofition  unto  and  to  the  Ex- 
clufion of  the  imputed  Righteoufnefs  and  Satisfadion  of  Chrift,  averrinc^  as  he 
doth  in  Oppofition  thereunto  "  that  to  explain  and  prefs  the  eternal  Laws  of 
Morality  is  not  only  a  truly  chriftian,  but  beyond  Comparifon  the  moftufeful  Me- 
thod  of  Preaching."  This  I  fay,  we  dare  not  do.  From  what  I  have  faid  it  ap- 
pears, how  little  Reafon  he  had  to  fay  as  he  does,  by  Way  of  hard  RefieSiion^  p, 
17,  18.  *'  Of  what  Advantage  is  it  to  fet  Faith  and  Reafon  at  Variance,  and  lay 
"  more  Strefs  on  believing  aright,  than  on  Purity  of  Heart  and  Holinefs  of  Life  ? 
<*  Or  to  magnify  the  Grace  of  God  by  difparaging  and  vilifying  human  Nature, 
*«  which  is  the  Work  of  God  j  by  reprefenting  Mankind  as  having  loft  their 
'«  noble  Powers  of  Reafon  and  Liberty,  and  confequently  being  altogether  as  un- 
«'  capable  as  the  Brute  Creatuies  ? —Or  in  fixing  the  whole  of  our  Salvation  on 
"  the  Righteoufnefs  o(  znother  imputed  to  us^  and  givinga  defpicable  Reprefenta- 
*'  tion  of  the  mofl  exalted  human  Vertucs,  unlefs  it  be  to  mortify  the  befi  of  Men, 
"  and  flacken  their  Diligence  and  Zeal,  and  flatter  the  worft  in  their  Vices." 
As  for  our  vilifying  human  Nature,  which  is  the  Work  of  God,  and  reprefenting 
Men  as  Brute  Creatures, devoid  of  the  noble  Powers  of  Reafon  and  Liberty,  which 
he  lays  to  our  Charge,  he  thereby  reprefents  us  to  be  not  much  better  than  fuch  if 
any  :  But  as  brutijh  as  we  are,  we  are  not  quite  fo  fiupid  as  not  to  know  how  to 
diftinguifli  between  human  Nature,  confidered  fimply  as  God'sWorkmanfhip,and 
otherwife  inRegard  of  thatC(jrr«/>/;<7;7&Z)<?prfl'y//y, which  hath  cleav'd  thereunto  ever 
fincetheF<7^/.  Of  which  fadTruth  theSocinians  by  talking  as  they  do, do  (hew  them- 
felves  to  be  fad  &  fiandingln flames.  We  do  not  fay  thatMan  hath  lofl  his  humanFa- 
culties^  fuch  as  theUnderftanding,  Will,  AfFedions,  Confcience  &  Memory,confi- 


*  2  Vol.  Sermons,  2d  Edit.  p.  268. 

dercj 


406  A    P     P    E    N    D    I    X. 

ilexQiasJuch  j  but  what  we  affirm  is  that  by  the  Fall  they  loft  the  pure  ReSli' 
tude  of  thofeF.  cul  ies,  why  elfe  do  the  holy  Scriptures  tell  us,  of  the  Under- 
fhnding  being  dark^ned^  yea  Darknefs  in  the  Abftradt,  and  of  the  carnal  Mind 
being  Enmity  againft  God,  and  that  Men  are  dead  in  Sins  and  Trefpafles,  and 
fuch  like  ;  of  which  I  have  fully  fpoken  under  the  Head  of  original  Sin.  Again, 
why  elfe  do  the  fame  divine  Oracles  abound  with  fo  many  full  Expreflions  con- 
cerning the  abfolute  Necejftty  of  our  being  hern  again  in  order  to  become  meet  for 
Heaven,  of  our  being  renewed  in  the  Spirit  of  our  Minds,  and  of  being  quick- 
ned  when  dead  in  TrefpafTes  and  Sins,  created  in  Chrift  Jefus  unto  good  Works, 
and  upon  that  very  Account  called  God's  Workmanfhip,  and  all  as  the  Fruits 
and  EfFeds  of  God's  rich  Mercy  and  great  Love  towards  us  ?  Eph.  2.  By  which 
it  appears  that  we  are  fo  far  from  villifying  and  difparaging  human  Nature,  or  the 
Grace  of  God,  that  in  maintaining  thefe  Dodlrines  v/q  do  magnify  the  Grace  of 
God  in  its  rich  Difplays  towards  poor  fallen  humane  Creatures.  If  Mankind  by 
the  Fall  did  not  lofe  the  /nor^/ Image  of  God,  why  do  the  Scriptures  fpeak  of 
jegenerated  Perfons  as  putting  off  the  old  Man,  and  putting  on  the  new  Man 
which  is  renewed  in  Knowledge  after  the  Image  of  him  that  created  him  ?  Col. 
3.  10.  Doth  not  Regeneration  naturally  pre-fuppofe  a  State  of  Degeneration  ? 
And  finceour  Lord  hath  fhewn  that  all  Adam's  fallenPofterity  muft  be  regenerated 
before  they  can  fee  and  enter  into  the  Kingdom  of  God  and  of  Glory,  what  can 
be  more  evident  than  that  they  are  all  moft  miferably  degenerated  ?  Holy  Scripture^ 
FaSis^  Experience  and  daily  Obfervation^  are  fo  unanimous  in  their  Evidence  to 
this  fad  Truth,  that  *tis  marvellous  to  think  how  any  one  that  pleads  up  for  a 
rfl//(7«(7/ Evidence  of  Things,  and  the  free  Exercife  of  the  noble  Powers  of  Rea- 
fon  fhould  once  draw  Pen  againft  it,  unlefs  it  might  be  thought  reafonable  to 
withfland  the  moft  glaring  Light,  and  fay  that  the  Sun  doth  not  fhine  out  at  noon 
Day  from  a  ferene  Sky  ?  'Tis  true,  a  ^AWMan,  might  be  guilty  of  fuch  an 
Error  with  whom  the  Light  of  Noon  and  the  Darknefs  of  Midnight  is  alike  j  but 
that  any  one  of  thofe  r/^ary7|^Ar^^  Gentlemen,  who  always  fay,  w^y^^,  |j  ftiould  be 
fo  much  miftaken,  I  had  almoft  faid,  \s  ajioni/hing  !  What  a  My/iery  is  here  ! 
And  yet  behold  with  what  a  large  Degree  of  keen  Refentment  Mr.  F—-r  (as 
clear-fighted  a  Gentleman  as  any  amongft  them)  hath  fet  the  keen  Edge  of  his  Pen 
againft  the  Defenders  of  the  Do£lrine  of  original  Sin,  p.  78.  '*  Indeed  (fays  he) 
human  Nature  has  been  fo  reprefented  in  fo  iafe,  difagreable,  and  monflrous  a 
Form,  that  the  Contemplation  thereof  muft  needs  be  frightful  and  jQiocking 
to  a  generous  Mind  {fuch  as  Mr.  F — x^%)  as  having  loft  the  noble  Powers  of  Rea- 
fon  and  Liberty,  and  being  the  Seat  of  Nothing,  but  irregular,  impure  and  mif- 
chievous  Paffions,  as  incapable  of  any  Thing  that  is  good  and  virtuous,  and  prone 

to  all  Manner  of  Wickednefs. And  if  this  were  true,   who  could  take  any 

Satisfadlion  in  looking  into  himfelf,  when  be  muft  behold  fuch  a  hideous  Pidure 
of  Deformity"  ?  By  this  the  Reader  need  not  wonder  to  hear  Mr.  F- — r  fpeak 
fo  lightly  and  diminutively  of  Chrift  the  Phyjictan,  and  his  Medicines,  as  he  doth  ; 


!  Joh.  9.  40,  41, 


APPENDIX.  407 

fince  he  thinks  himfelf  fo  very  whole.  He  feems  refolved  not  to  be  accounted  a- 
mongft  the  Number  of  thofe  enthufiaftic  Fools,  of  whom  Solomon  fpeaks,  i  Kin. 
8.  38.  who  fpread  out  their  Hands  to  the  Almighty,  knowing  and  complaining 
every  Man  of  the  Plague  of  his  own  Heart :  and  that  he  will  by  no  Means  be  in- 
cluded within  the  Circle  of  that  mortifying  Text,  fpoken  by  our  blefled  Saviour, 
Mar.  7.20,21.  **  And  he  faid,  that  which  Cometh  out  of  the  Man,  that  defileth 
the  Man  j  for  from  within,  out  of  the  Heart  of  Men,  proceed  evil  Thoughts, 
Adulteries,  Fornications,  Murders,  Thefts,  Coveteoufnefs,  Wickednefs,  Deceit, 
Lafcivioufnefs,  an  evil  Eye,  Blafphemy,  Pride,  Foolifhnefs  :  all  thefeThings  come 
from  within,  and  defile  the  Man."  But  far  be  it  from  fuch  good  and  vertuous 
Men  as  Mr.  F.  and  his  Brethren  in  Goodnefs  and  Vertue^  that  their  Hearts  fhould 
ever  be  the  Seat  of  fuch  irregular^  znd  impure  Paffions  ;  that  being  born  into  the 
"World  pure  and  holy  Creatures,  and  naturally  prone  to  all  Manner  of  Piety  and 
Vertue,  they  ftiould  be  fo  hardly  thought  of,  their  generous  Minds  (hocked,  and 
their  felf  Satisfadtion  fpoiled  !  True  and  pertinent  to  our  Purpofe  is  that  Saying 
of  our  Lord  ;  "  The  whole  need  not  the  Phyfician,  but  thofe  thatzrejici."  For 
(fays  he)  *'  I  came  not  to  call  the  Righteous  (the  felf-righteous)  but  Sinners  to 
Repentance".  Poor  fenjib/e  Sinners,  who  under  a  feeling  Senfe  of  their  fpiritual 
Maladies,  do  each  one  of  them  with  the  poor  humble  Publican  cry  out,  "  God 
be  merciful  unto  me  a  Sinner."  Whilft  his  praying  Companion  in  the  Temple, 
thanks  God  that  he  is  not  fuch  a  hideous  Pi£lure  of  Deformity  ;  but  contrariwife 
altogether  good  &  virtuous  ;  which  made  him  take  fuch  alargeDegree  of  Satisfac- 
tion in  himfelf,as  he  did.  Suchlnftances  do  naturally  lead  my  Thoughts  unto  what 
the  infpired  wife  Man  fays,  Prov.  30.  12.  "  There  is  a  Generation  that  arepure 
in  their  own  Eyes,  and  yet  is  not  waftied  from  their  Filthinefs." 

But  however,  there  is  one  Text  in  'Jer.  17.9.  "  The  Heart  is  deceitful  above 
all  Things  and  defperately  wicked,  who  can  know  it  ?"  which  ftands  in  Mr. 
Fojler^s  Way,  and  which  he  accordingly  attempts  to  remove  out  of  it.  For  pa. 
255.  propounding  Rules  for  profitable  reading  the  holy  Scriptures,  he  tells  us, 
that  this  Text  had  been  ufed  to  as  flrange  a  Purpofe  as  one  can  well  imagine,«'/z. 
to  prove  that  Men  are  not  acquainted  with  themfelves,  that  they  are  Strangers  to 
their  own  Hearts  [which  feems  to  be  his  own  very  Cafe)  whereas  it  means  only  the 
Hearts  of  their  hypocritical  Neighbours  ;"  and  therefore  it  is  with  me  no 
wonder  that  he  gives  fuch  an  unaccountable  Turn  unto  what  is  in  holy  Scripture 
called  Regeneration  and  the  new  Creature,  as  he  doth,  pa.  264.  where  he  warmly 
inveighs  againft  the  fame,  as  'tis  commonly  taught  by  thofe  of  the  oppoftte  Scheme 
with  himfelf  ;  faying  that  the  general  Defign  of  thefe  Expreflions,  is  only  this, 
that  he  ffuch  an  one)  entred  upon  a  new  Kind  of  Life,  has  throughly  changed  his 
Principles  and  Method  of  ailing.-— But  (fays  he)  is  it  not  moft  unaccountable, 
that  any  (hould  ftrain  this  Metaphor  (viz.  of  Regeneration  and  the  new  Birthj  fo 
prodigioufly  as  to  make  Men  meer  Alachines  ;"  for  fo  Mr.  F.  reckons  Men  do 
when  they  maintain  that  the  Regeneration  of  Men  is  wrought  by  the  fupernatural 
Operations  of  the  Holy  Ghoft  ;  which  he  will  by  no  Means  allow  of  any  more 
than  he  will  of  Men's  natural  Depravity  ;  againfl  all  which  he  doth  further 
warmly  declaim,  2  Vol;  Serm.  2d  Edit.  p.  216.  where  he  alledgeth  that  by  our 
Scheme  the  Freedom  andMorality  of  human  Actions  are  dcftroyed,and  fuch  like. 

G  g  g  For 


408  APPENDIX. 

For  Anfwer  to  which  I  (hall  for  brevity's  Sake  refer  th;  Reader  to  my  Dif- 
courfes  upon  Ele£lion  and  ef^e<Elual  Calling.  As  alfo  to  what  this  Gentleman 
obje£ts  at  large  againft  the  Dodlrine  of  God's  Sovereignty  in  fhewing  electing 
Mercy  unto  whom  he  will  fliew  it  &c.  Altho'  by  theVVay  I  cannot  but  briefly  ob- 
ferve,  that  what  Mr.  FoJIer  argues  in  Behalf  of  God's  free  Difpenfation  of  divine 
Revelation,  or  the  Gofpel  which  is  the  Means  of  Grace  and  Salvation,  may  with 
as  good  Propriety  be  faid  of  God's  free  Difpenfatioa  of  the  Grace  of  Eleftion 
unto  Salvation,  which  includeth  within  its  grafping  Arms,  both  the  Means  of 
Grace  and  the  Grace  of  the  Means.  Can't  God  without  being  taxed  with  In- 
juftice,  do  what  he  will  with  whatsoever  is  his  ^c/j /"  This  is  his  righteous 
and  fovereign  Claim.  Rom.  g.  i^.^c.  Th-lel'hings  being  obferved.  let  us  attend 
unto  Mr.  Fo/ier's  Words,  2  Vol.  Ser.  2  Edit.  p.  145,146.  ♦'  We  cannot  infer, 
either  from  the  Wifdom  or  Goodnefsof  God,  that  he  was,  in  a  proper  Senfe ob- 
liged, to  grant  it  fdivine  Revelation)  to  the  If'orld  at  all.  For  let  us  fee  how  the 
Argument  ftands  :  *'  The  Chriftian  Revelation  was  a  figiial  Benefit^  and  ex- 
treamly  deftreable^  and  therefore  God  was  obliged  to  communicate  it."—  But  why 
this  Conclufion  I  Are  there  not  infinite  other  Things,  which  we  are  apt  to  ima- 
gine, would  be  of  great  Advantage  to  particular  Parts  of  the  Creation,  that  are 
never  granted  ?  And  why  fhould  it  not  be  fo  ?  Has  not  the  fupream  Being, the 
abfolute  difpofal  of  what  is  Matter  of  pure  Favour  ?  Or  do  we  make  noDiftin(Sti- 
on  between  A<Sls  of  Favour  and  of  Juftice  ?  Surely  there  is  a  vaft  Difference 
between  them  in  the  Nature  of  Things."  Is  this  Mr.  Fofter  or  Calvin  ?  I  hope 
hereafter  Mr.  F — r  will  no  more  Charge  thofe  whom  he  oppofeth,  with  making 
God  to  be  unjuft  or  tyrannical  for  their  afl'erting  from  the  divine  Oracles,  that 
there  is  a  Remnant,  according  to  the  Eiedlion  of  Grace  or  pure  Favour,  as  the 
Word  Grace  doth  there  fignify,  as  appears  by  St.  Paul's  nervous  arguing  there- 
upon ;  and  if  by  Grace,  then  it  is  no  more  of  Works  ;  otherwife  Grace  is  no 
more  Grace  :  But  if  it  be  of  Works,  then  it  is  no  moreGrace  ;  otherwife  Work 
is  no  more  Work,  Rom.  ir.  5,  6.  Has  not  the  fupream  Being  the  abfolute  Dif- 
pofal of  what  is  Matter  of  pure  Favour  ?  Or  do  we  make  no  Diftindlion  be- 
tween A£ls  of  Favour  and  of  Juftice  ?  Let  Mr.  Fofter  mind  this  well,  and  then 
he  will  ceafe  replying  againft  God.  Let  him  but  confider  the  DocStrine  of  God's 
Elt^ion,  of  the  divine  Decrees,  of  the  holy  Trinity,  and  the  Methods  of  di- 
vine Grace  in  the  Salvation  of  Sinners  in  a  holy  Scripture  Light,  and  then  he  will 
ccafe  querying  as  he  doth.  *'  What  End  doth  it  ferve  to  wrap  Religion  up  in 
**  Darknefs,  and  lay  a  great  Strefs  on  the  incomprehenfible  Subtleties  of  School 
**  Div  n'tv,  but  to  confound  weak  Underftandings,  make  the  Ignorant  conceited 
««  and  cenforious,  and  foment  a  Spirit  of  Uncharitablenefs  and  party  Zeal  ? 
And  again,  *'  What  is  the  U^t  of  inlifting  on  abfolute  and  irreiiftible  Decrees, 
**   but  to  encourage  Prefumption,   or  drive  to  Defpair  ?" 

But  to  proceed  :  H,  ving  confidered  Mr.  F.  in  his  imaginary,  whole  &  health- 
ful Eftate,  and  who  confequently,  fees  not  the  Need  of  the  Phyfician^  nor  of  his 
Medicines^  as  we  have  before  feen, and  fhall  fee  more  hereafter,  we  will  pafs  on  to 
confider  what  he  had  to  fay  of  him,  and  how  high  a  Valuation  he  has  for  him. 
Why  by  ih^fp Undid  T'aUs  he  fomeiimes  gives  him,  and  the  Reverence  and  Ho- 
mage 


ji    P    P    E    N    D    I    X. 


409 


mage  he  wifbes  Men  to  pay  him,  one  would  be  tempted  to  think  that  he  had  him 
in  highcftEfteem,  and  that  he  honoured  Him  as  the  Father,  wz.with  equalHonour : 
I  <^ala(s  !  while  one's  Expectations  begin  to  be  raifed  hereupon,  how  foon  and  fadly 
are  they  daflied  ?  By  fome  bold  and  daring  Strokes  at  his  properDivi.iity  or  God- 
head Charader,  whereby  he  endeavours  to  bring  him  down  into  the  Rank  of  meer 
Creatures  J  fo  that  all  Mr.  /^?/V^r's  bowing  and  cringing, worfhipping  and  honour- 
ing of  him,  amounts  to  no  more  than  zfine  Flouri/hoi  Words  j  and  (to  ufe  Mr. 
f~..r*s  own  Phrafe)  a  genteel  giving  him  the  Cap  djni  the  Knee.  Aliho*  in  Faft 
he  is  over  all  God  blefled  for  ever,  Rom.  9.  6. 

But  to  prove  as  well  as  ojfert  what  I  fay,  let  my  Reader  turn  to  the  5thChapter 
of  Mr.  FoJier*s  Treatife  of  the  Ufefulnefs,  Truth  and  Excellency  of  the  Chriftian 
Revelation,  and  other  Parts  of  that  Book,  and  he  fhall  find  him  giving  theblefied 
Jefus  the  Titles  of  King  and  Saviour,  an  extraordinary  Meflcnger  fent  from  Hea- 
ven, aveiring  that  he  is  to  be  worpiipped  by  us  ;  yet  as  he  afterwards  calls  him  an 
Inferiour  to  the  greateft  of  Beings,  fo  he  will  allow  him  no  more  than  inferior^ 
Jubordinate  Worfhip.  His  Words  are,  •*  And  finally,  (fays  he)  that  we  worlhip 
Chrift,  as  having  the  mediatorial  Kingdom  conferred  on  him  by  the  Father,  and 
in  Obedience  to  his  Commai  d,  afcrib  ng  particularly.  Glory  and  Dominion  t«o 
him,  who  b)  the  wile  Conftiiiition  of  God  is  our  Saviour  and  King  ;  but  always 
in  Subordination  to  the  Glory  of  the  one  God  and  Father  of  all,  who  alone  has  a 
Right  to  our  fupream  Worfhip  and  Obedience.** 

Again,  in  2  Vol.  Ser.  2  Edit.  p.  220.  Mr.F.  has  thefe Words ;  "  MayChnyif- 
anity  fpread  its  Light,  and  reforming  Influences  throughout  the  World  :  that  at 
the  Name  of  Jefus  every  Knee  may  boWj  and  every  Tongue  eenfefs  him  to  be  Lordy  to  ihi 
Glory  of  God  the  Father.'*  Thefe  are  goodWords  indeed  !  And  aPrayer  in  which 
I  can  heartily  join  :  But  not  in  Mr.  F- — 's  low  and  mean  Senfe  of  them.  For 
how  much  foever  he  feems  here  to  honour  Chrift,  yet  bow  fadly  does  he  di/honour 
him,  but  a  few  Pages  diftance  within  the  fame  Cover,  pa.  196,  by  endeavouring 
to  rob  him  of  his  God- head  CharaSfer,  as  God  equal  with  the  Father,  wretchedly^ 
perverting  a  ih  -ice  Text  of  Scripture  unto  that  End,  Phil.  2.  6.  Let  this  Mind  he 
in  you,  which  was  alfo  in  Chrift  Jefus  :  who  tho*  he  was  in  the  Form  of  God  [  or 
deputed  to  reprefent  his  Perfon,  and  aft  in  his  Name]  did  not  greedily  tovet  the 
Continuance  of  th's  high  Honour  ;  but  made  himfelf  of  no  Reputation  6fc."  An4 
then  in  the  fame  Page  onwards  he  feems  again  to  carefs  and  honour  him  extraor- 
dinarily, by  calling  him  the  Image  or  Reprefentaiive  of  the  invifible  God,  that  glo- 
rious Being,  by  whom  all  Things  were  created,  in  Comparifbn  of  whom,  the 
moft  exalted  among  Men,  are  but  worthlejs  diminutive  Creatures,  and  then  talks 
of  Chrift's  divine  Condefcenfion.  I  will  give  my  Reader  the  entire  Paragraph, 
as  it  immediately  follows  upon  the  above  perverted  Text. 

**  The  moft  exalted  among  Men,  be  they  ever  fo  eminently  diftinguifhed  by 
•*  Xhtxx  Rank  zx\A  Power,  are  fuch  worthlefs,  fuch  diminutive  Creatures,  When 
«*  compared  with  the  Image  or  Reprefentaiive  of  the  inviftble  God,  with  that 
•«  glorious  Being  by  whom  all  Things  were  created -,  that  the  Example  of  his  divine 
<*  Condefcention  muft,  if  they  zre  Chriftians,  and  have  any  Regard  to  decency 
<*  ofCharader,  ihame  them  out  of  their  Haughtineis  and  Infolence." 

G  g  g  2  ^n^ 


4IO  A.P    PEN    B    I    X,-,^. 

And  yet  after  all  this  fine  Talk  Mr.  FoJIer  will  not  allow.  Chrift  to  be  at  beji 
and  highe/i  any  more  than  a  very  highly  exalted  Creature  \  and  fo  every  Knee  muft 
bow  unto  him  confeffing  him  to  be  fuch.     Creatures  of  a  lower  Hank  muft  wor- 
fhip  and  bow  the  Knee,   and  cry.  Hail  Lord  and  Matter  unto  their  FelUw- Crea- 
ture of  a  higher  Rank  than  them/ehes.     They  muft  call  him  King  and  Saviour^ 
while  they  deny  his  God-head  Chara^fer,  with  the  Conjlitution  of  his  Perfan  as  God 
and  Alan  united,  his  Sureti/hip  and  Satisfaifion^   feeking  Salvation  without  this  ! 
Fot  if  we  believe  Mr.  Fojier^  the  End  of  Chrjft's  coming  into  the  World  was  no 
more  than  to  reform  the  World,  (not  to  fave  them  by  fufFering  and  dying  in  their 
■Roo?n  and  Stead)  but  that  they  might  become  their  own  Saviours,   by  the  dueOb- 
fervation  of  bis  holy  Example,   and  preaching  up  of  the  eternal  Laws  of  Morality. 
This  is  the  plain  Cafe,  as  evidently  appears  from  whas  has  been  already  obferved 
from  his  Works,   which  I  (hall  further  confirm  by  fume  other  Parts  of  the  fame. 
See  Mr.  FoJIer's  Sermon  *  on  that  fruitful  Text,Cro/.4.4.  *'  When  the  Fulnefs  of 
Time  was  come,  God  fent  forth  his  Son"  Sec'.    And   you  will  find  that  the  l;e/i 
Frui  s  that  Mr.  F.  gathers  thence  is  this ;  "  And  then  the  Saviour  of  the  World 
was  born  ;  the  Subftance  of  whofe  Commiflion  was  to  afTert   the   Glory   of  the 
one  eternal  God,  and  promote  Peace  among  Men"  :     And  when  infifting  upon 
that  other  copious  Text  in  his  firft  Volume  of  Sermons,   2  Tim.  i.  10.  *'  Who 
Jiath  abolifhed  Death,  and  brought  Life  and  Immortality  to  Light  thro'  theGofpel. 
The  moj}  and  be/i  that  he  makes  of  it  ('as  far  as  I  am  capable  of  judging  upon 
the  moft  impartial  Inquiry  j  is  that  Life  and  Immortality  is  more  clearly  evident  frorii 
the -Light  o(  divine  Revelation,   than  from   the  meer  Light  of   Nature.     Yea  I 
have  carefully  read  over  two  Volumes  of  this  Gentleman's  Sermons,    befides  his 
Anfwer  to  the  Author  of  Chriftianity  as  old  as  theCreation  :  And  altho'  there  are 
in  them  I  confefs,  divers  Things  materially  good,   and    what  may   be  accordingly 
ufeful  unto  fuch  as  have  [kill  enough  to  feperate  the  precious  from  the  vile  ;    yet  I 
cannot  find  in  them  all,  fo  much  as  one  Syllable  that  fpeaks  of  the  Necefllty  of  our 
a<5ting  Faith  in  the  Blood  and  Righteoufnefs  of  Chrift,  in  order  to  our   Juftifi- 
cation  and  Salvation. 

And  what  is  all  his  Talk  about  Morality  and  Works  worth  without  this  ?  For 
as  the  Scripture  faith,  that  Faith  without  Works  is  dead,  may  it  not  be  as  truly 
prcJved  thence  that  Works  without  Faith,  are  but  dead  Works  ?  According  to 
Mr.  Fo^hr''^  Doctrine,  thofe  that  are  vertuous  and  morally  Good  amongft  thofe 
that  have  and  thofe  that  have  not  the  Light  of  divine  Revelation,  do  all  travel  to 
the  fame  holy  Land  of  Life  and  Immortality  fnot  in  the  Chariot  of  free  Grace, 
thro'  the  Redemption  that  is  in  Chriff  Jefus)  but  each  one  upon  his  own  Legs,  on 
Foot  ;  only  with  this  Difference,  the  one  travels  by  the  Light  of  the  Moon,  the 
other  by  the  Light  of  the  Sun  ;  for  "  Chrift  by  coming  into  the  World  hath  given 
*'  a  clearer  Expofuion  of  and  Light  into  the  moral  Law  :"  Or  to  ufe  Mr.Fo/ler's 
Words,  the  eternal  Laws  of  Morality.  Which  thefe  poor  Men  do  adhere  unto 
as  a  Covenant  of  if'orks  and  Life  :  And  who  as  I  faid  before  will   have  nothing  to 


*  2  Vol.  2d   Edit.  p.   167.  , 

do 


APPENDIX,  ,41^1 

do  with  Chrift's  proptr  Divinity ^  the  Union  oi  the  two  Natures  Divine  and  Human 
as  our  Emanuel,  his  Suretifhip  and  Satisfadion,  and  fupernatural  Operations  of 
his  Holy  Spirit,  unlefs  it  be  to  ridicule  and  explode  the  fame.  If  the  Reader  wants 
more  Proof  oi  this,  let  him  turn  to  pa.  327  of  Mr.  Fo/ier'^  Treatife  of  the  Ufe- 
fulnefs,  Truth  and  Excellency  of  the  Chrijiian  Revelation  ;  where  fpeaking  of  thie 
Lord's  Supper^  with  a  profefs'd  Defign  to  vindicate  that  Reprefentation  from  the 
grofs  JVlifreprefentations  which  (he  fays)  is  given  of  it  by  thofe  who  take  their 
Accounts  from  party  Writers,  and  not  from  the  New-Teitament  itl'eif,  he  lays 
down  the  following  Aflertions. 

I.  Says  he.  The  New-Teftament  no  where  reprefents  God  as  a  rigorous  inex- 
orable 5i'/«^,    who  infiiied   upon  full  Satis/aSIion  (or  the  Sins  of  Men,   before  be 
could  be  induced  to  offciTerms  of  Reconciliation,      h  fays  indeed  not  one  Word  of 
.Satisfa£iion^  much  lefs  of  ftri«5l  and  adequate  Satisfa(5tion  ;   not  a  Syllable  of  the 
infinite  Evil  of  Sin  ;   of  infinite  Juftice  ;  the  hypoftatical  Union  ;   or  the  Deity 
being  fo  united  to  the  Man  Chrifl:  Jefus,  as  that  the  two  infinitely  diftindNatures, 
conrtituteone  Perfon,  and  by  Vertue  of  this  Union,   giving  an  infinite  Value   to 
the  Sufferings  of  the  human  Nature,   and  ei  abling  to  pay  a  ftridt  Equivalent  to 
God's  offended  Juftice.     All  this  I  fay  (fays  hej  is  the  Invention  of  more  monjera 
Ages,   who  ("by  fubtil  Diftindions  and  metaphyfical  Obfcurities)  have  deforme4 
Chrillianity  to  fuch  a  Degree,  that  fcarce  any  of  its  original  Features  appear,  and 
bears  not  the  leaft  Similitude  to  the  Language  of  the  New-Teftament,   in  which 
the  divine  Being  is  always  defcribed,   as  flow  to  An^er,  merciful  and  condefcetid- 
ing  to  the  Frailties  and  Infirmities  of  Mankind  ;  and  forgivenefsof  Sin  is  repre- 
fented  not  as  a  Thing  for  which  a  Price  of  equal  Value  was  pOt^and  which  con- 
fequently  might  be  demanded  in  ftri6t  Juftice  :  but  as  a  voluntary  Ad  of  pura 
Favour,  and  the  Effe£t  of  free  and  undeferved  Goodnefs."     ThefeareMr./"— r'V 
exprefs  Words,  and  thofe  too  expreffed   in  that  very  Book  which  he  proJeJJedJy 
wrote  in  Defence  of  divine  Revelation  in  anfwer  to  a  Dei/}.      Thus  by  a  Stroke 
under  the  fifth  Rib  did  he  fmite  the  chief  Do6lrines   and  Glory  of  the  ChrijUan 
Revelation^  whilft  he  was  carefling  that  Revelation,  and  profefledly  defending  the 
fame  from  the  Attacks  of  an  open  and  profejfed  Enemy,  thereunto.     But  what 
if  the  Word  Satisfaction  in  fo  many  Letters  and  Syllables  is  not  to  be  found  in  the 
New-Teftament,  yet  the  Thing  itfelf  in  Senfe  and  Meaning  is  to  be  found  therei* 
as  I  have  before  at  large  fliewn  ;  which  is  fufficient  to  our  Purpofe  ?     Might  not 
Mr.  F.  upon  as  good  Reafon  argue,  that  there  is  not  in  all  the  Bible  one  Syllable 
of  God's  being  exuberant  in  Mercy,  and    that  therefore  God   is  not  exuberant  in 
Mercy,  as  to  argue  as  he  doth  upon   the  abovementioned  Points   of  Divinity. 
Where  in  all  the  Bible  doth  Mr.  Fo/ier  find  it  in  fo  many  Letters  and  exprefs  Terms, 
faid,   that  God  is  infinite  in  Mercy  ;  and  yet  he  will  allow  with  me  that  the  Bih>le\' 
doth  declare  God  to  be  infinite  in  Mercy.      And  fince  God  is  a  Being  infinitely* 
great  and  glorious,  may  we  not  fafeiy  alledge  that  Sin  with  regard  to  this  glorious. 
Objed,  whofe  Laws  it  violates,   hath  an  infinite  Evil  in  it  ?     And  doth  not  i?M-. 
fon  tell  us  that  the  Guilt  of  a  Crime  doth  rife  in   Proportion  to  the  Dignity  of  hiiii 
againft  whom  it  is  committed  ?     And  doth  not  God's  carting  the  fallen  Angels^ 
down  to  Hell,  and  referving  them  under  everlafting  Chains  of  Darkne/s  for  the*ii? 

fiilt 


4t2  APPEND!    X 

firft  RdbelHdft,  confirm  this  ?  Ahho'  it  muft  be  gtanted,  that  their  perpetual 
'finning  doth  add  unto  the  Weight  of  their  Punifhment.  Yea,  do  not  the  Scrip- 
tures declare  that  wicked  Men  for  their  Sins  do  go  into  iverlaji'ing  Punilhment, 
Ivhere  the  Worm  dieth  not,  and  where  the  Fire  is  not  quenched  ;  and  this  for 
-their  finning  againft  an  infinitely  gloriousGod  ?  What  faith  the  Scripture  further  ? 
'"  If  one  Man  fin  againft  another,  the  Judge  Ihall  judge  him  ;  but  if  a  Man  fin 
againft  the  Lord,  who  fhail  intreat  for  him"  ?  i  Sam.  2.25.  Accordingly, 
the  Sodomites  ^ndGomorrhites^  are  faid  to  fuffer  the  Vengeance  of  eternal  Fire, 
Jude  V.  7.  But  if  we  believe  Mr.  fo/ier  *'  nothing  more  is  hereby  meant,  than 
a  Fire  which  made  a  full  End  of  them,  and  was  not  extinguifhed  until  thofe  Cities 
with  their  Inhabitants  were  utterly  confumed."  And  accordingly  argues  after 
tlie  common  Strain  of  thofe  who  deny  the  Eternity  of  Hell  Torments,  viz.**That 
the  Terms  ever  and  Everla/Ung  do  not  always  fignify  an  abfolute  Eternity,  but  a 
limited  Durzuon.  [See  i  Vol.  Ser.  p.  262. J 

But  then  'tis  enough  to  our  Purpofe,  that  thofe  Terms  do  fometimes  fignify  an 
Eternity  without  End,  and  that  too  when  Hell  Torments  are  fpoken  of,  as  in  the 
forecited  Places,particularly  A/<7r/&.25.  ult.  *''The  Wicked  ftiall  go  into  everlafting 
Punifhment,  but  the  Righteous  into  Life  eternal  :"  Whereas  Bifhop  Beveridge 
obferves  the  fame  Greek  Word  is  ufed  to  exprefs  the  Eternity  of  Heaven's  Joys  and 
the  Eternity  of  Hell's  Tornrents.  However,  to  do  this  ve>y  merciful^  and  genteel 
Writer  Juftice,  it  muft  be  confefs*d  that  in  his  denying  Chrift's  God-head  Cha- 
fa<Ster,  the  Union  of  the  two  Nature' ,  an  infinite  Satisfa6tion  to  divine  Juftice 
by  the  Sacrifice  of  him'c  f  for  the  Sins  »  f  Men,  that  there  is  an  infinite  Evil  in  Sin, 
gttd  declaring  againft  the  Eternity  of  Hell  Torments,  he  is  very  confiftent  with 
Rimfeif :  yea  he  is  fo  very  merciful  and  kind  that  he  feems  to  fpeak  very  favourably 
6f  another  Species  of  rational  Beings  heCides  Mankind,  who  do  ftand  in  need  of 
Benevolence  and  Compajjion.  Perhaps  he  thinks  with  feme  others,  that  thofe  Pri- 
hftets^  the  Devils,  will  not  be  confined  in  their  Prifon  thro 'out  a  never  ending 
Eternity,  but  be  in  Procefs  of  Time  releafed  from  their  everlafting  Chains  of 
©arknefs  ;  if  he  means  fo,  it  muft  be  confefTed  that  his  Notions  hereof  are  fome- 
\lrhat  neatly  wrapped  up,  fo  as  that  his  polite  Reader  may  take  in  his  Meaning  ; 
altho'  his  vulgar  Reader  cannot  fo  readily  do  fo.  However,  I  will  not  abfolutely 
determine,  altho'  1  will  be  free  to  fay,  that  I  do  not  know  of  any  other  rational 
Species  of  created  Beings  befides  Mankind,  but  Angels^  of  Which  there  are  two 
Sorts,  the  good  and  the  happy,  and  the  evil  and  miferable  ;  the  former  of  whom 
I  pr6fume  no  one  will  affirm  to  be  Objedls  of  Compajjion,  becaufe  not  miferable. 

That  I  may  not  injure  this  Writer's  Senfe,  I'le  give  my  Reader  his  intire  Para- 
^Sph,  on  Kom.  5.  7.  Vol.  i.  p.  76.  fpeaking  -concerning  the  benevolent  Man 
('himfelf  doubtlefs  being  one)  he  fays:  *'  Nay,  if  it  were  pofTible  we  fhould  ex- 
tend our  Thoughts,  beyond  our  own  Species,  and  take  in  the  whole  Univerfe  of 
rational  Beings  j  for  the  more  unbounded  Scope  we  give  to  our  generous  Benevo- 
lence and  Compaifion,  the  more  truly  noble  it  is  j  and  the  more  nearly  do  we 
rbfetoble  the  fupream  Fountain  of  Goodnefs,  whof (tender  Merciti  are  over  alibis 


APPENDIX, 


4^3 


I  go  on  to  Ihew  my  Reader  hnw  much  Mr.  Fojfer  honours  Chrift  his  Kin^  and 
Saviouty  in  other  Parts  of  his  Works,  by  further  Endeavours  to  Itrip  him  of  his 
God-head  Chara(5ter.  See  i  Vol.  Se.m.  p.  280.  where  he  fays,  that  the  Greei 
Word  fignifying  fupream  Maiter  or  Ruler  is  never  once  ufed  when  Chrift  is  fpt  ken 
of,  but  g/u/*?;';  of  the  Father  J  and  in  order  to  confirm  this  Ailertion,  he  tells  his 
Reader  that  the  Text  in  "Jude^  which  fpeaks  of  fome  Perfons  denying  the  only 
Lord  God,  and  our  Lord  Jefus  Chrill,  ihQ  fupieim  Lord  here  is  diliinguiftied 
from  the  Lord  Jefus  Chi ifK"  Thus  doih  he  attempt  to  diftinguifh  away  his 
Lord  and  Mafler's  proper  Divinity.  Bl.c  others  ||  as  learned  as  himfelf  I  bel  eve, 
can  inform  him  that  the  Greek  VVork  Knrios^  which  rs  ufed  whenever  Chrift  is 
called  Lonly  fignifies  that  Dominion  which  Princes  have  over  their  Subje6ts  ;  and 
that  he  is  accordingly  dignified  with  the  gr^nd  Titles,  King  of  Kings,  and  Lord 
pf  Lord',    I  Tim.  6.  15.     This  is  the  true  God  and  eternal  Life,    i  Job.  5.  20. 

See  alio  what  the  Rev.  Mr.  Burkitt  favs  in  his  Expofition  on  J&h,  i.  1,2.  "  la 
the  Beginning  was  the  Word,  and  the  Word  was  with  God,  and  the  Word  was 
God,  the  fame  was  in  the  Beginning  with  God."  "  Obferve  1.  what  the  Evan- 
gelifl  here  aflerts  concerning  the /i^or^  Chrift  Jefus,  «rtn  three  Particulars,  i.His 
eternal  Exiltence  ;  In  the  Beginning  ivas  the  Word.  2.  His  perfonal  Co-exif!ence 
with  tht-'  Eathcr  ;  The  IVord  was  with  God.  3.  His  divine  EiTence  ;  And  the  Word 
was  Cod.  Here  St.  John  declares  the  Divinity,  as  he  did  before  the  Eternity  of 
our  blefled  Saviour  :  He  was  with  God  and  exifled  in  him,  therefore  he  muft  be 
God,  and  a  Perfon  diftindl  from  the  Father.  The  Word  was  God,  fay  the  Soci' 
nians,  that  is,  God  by  Office,  not  by  Nature,  as  being  God's  AmbalTador  :  But 
the  Word  GOD  is  ufed  (mark  Reader)  eleven  Times  in  this  Chapter  in  its 
^r<3/>^r  Senfe  ;  and  it  is  not  reafonable  to  conceive  that  it  fliould  be  here  ufed  in  an 
improper  Senfe,  in  which  this  Word  in  the  fingular  Number  is  never  ufed  through- 
out the  whole  New  Tejiainent.  Dr.  Whitby.  Learn  hence,  that  the  Eternity* 
the  Perfonality,  and  t1>;  Divinity  of  Chrift,  are  ofNeceflity  to  be  believed,  if  wei 
will  Wirfhip  him  aright.  Chrift  tells  us,  Joh.  5.  23.  That  we  mu^  wor/})ip  the 
Sony  even  as  we  worjhip  the  Father.  Now  unlefs  we  acknowledge  the  Eternity  and 
Divinity  of  Chrift  the  fecond  Perfon,  as  well  as  of  God  the  Father  the  firfl  Perfon, 
we  honour  neither  the  Father  nor  the  Son."  And  fays  the  fame  Divine,  in  his 
Entry  upon  the  Expofition  of  the  firfl  Chapter  of  the  Epiftle  to  the  Hebrews, 
*'  The  Proofs  of  the  eternal  Deity  of  Jefus  Chrift  are  here  produced  with  fuch 
clear  Evidence  of  Scripture  Light,  that  only  a  veiled  Heart,  obftinate  Infidelity 
can  refift.  And  the  Medium  which  the  infpired  Penman  makes  Ufe  of  is,  the 
comparing  of  Chrift  with  the  Angels,  (the  Glory  and  Beauty  of  the  Creation)  and 
fhewing  that  he  is  infinitely  dignified  above  them  ;  and  that  religious  Adoration  is 
due  unto  him  from  them,  even  from  the  Angels  of  the  higheft  Order  :  Ver. 
6.  Let  all  the  Jngels  of  Gcd  ivorjhip  hiTn.'*  Hence  we  may  fitly  pray  with  Mr. 
Fojitr,  faliho'  not  in  his  low  and  mean  Senfe  of  Chiift's  Lordfliip  and  Dominion j 
*'  That  at  the  Name  of  Jefus  every  Knee  may  bow,  and  every  Tongue  confefs 

I  Vid.  The  Rev.  Mr.  GiW%  ift  Part,  Caufe  of  God  and  Truth ^  on  2  Pe{.  ^TFi 

him 


4H 


APPENDIX. 


him  to  be  Lord,  to  the  Glory  of  God  the  Father."     To  him  be  Glory  and  Domi- 
nion for  ever  and  ever.      Jmen. 

Next  to  this,  let  my  Reader  caft  his  Eyes  upon  and  ferioufly  read  the  fecond 
Chapter  of  the  fame  Epiflle,  and  he  fhall  find  the  Dcdrine  of  the  Union  of  the 
{WO  Natures,  divine  and  human,  in  our  Emanuel,  together  with  the  Dodlrine  of 
his  Satisfaction,  or  h\s  rmk'ing  Kecortciliaihn  for  the  Sins  of  the  People,  av  their 
merciful  and  faithful  High-Prieft  :  Ver.  14.  *' Forafmuch  then  as  the  Children 
are  Partakers  of  Flefh  and  Blood,  he  alfo  himfelf  likewife  took  Part  of  the  fame  ; 
that  thro'  Death  he  might,  deftroy  him  that  had  the  Power  of  Death,  that  is  the 
Devil."  Ver.  15.  *'  And  deliver  them  who  thro'  Fear  of  Death  were  all  their 
Life-time  fubjeft  to  Bondage."  Ver.  16.  «' For  verily  he  took  not  on  him  the 
Nature  of  Angels, but  he  took  on  him  the  Seed  of  Mraham."  Ver.  17.  "  Where- 
fore in  all  Things  it  behoved  him  to  be  made  like  unto  his  Brethren,  that  he 
might  be  a  merciful  and  faithful  High-Prieft  in  Things  pertaining  to  God,  to  make 
Reconciliation  for  the  Sins  of  the  People."  Which  Words,  according  to  the  plain 
Tenor  of  them,  do  imply  a  Satiifa£iion  made  by  Chrift  unto  God's  offended  Juf- 
iice,  which  being  one  of  the  divine  Attributes,  muft  needs  be  glorified,  as  well  as 
that  of  Mercy,  in  the  Redemption  and  Salvation  of  poor  offending  Sinners.  Of 
which  more  at  large  before.  Let  us  fee  the  Rev.  Burkitt's  Glofs  on  the  Words, 
*'  Obferve  3.  The  fpecial  End  and  Defign  of  Chrift's  being  our  great  High-Prieft  ; 
namely,  to  make  Reconciliation  for  the  Sins  of  the  People.  From  whence  learn,  that 
the  principal  Work  of  our  Lord  Jefus  Chrift,  as  our  great  High-Prieft,  and  from 
which  ail  other  Actings  of  his  in  that  Office  do  flow,  was  to  make  Reconciliation 
orAtonement  for  Sin  ;  hislnterceflion  in  Heaven  is  founded  on  his  Work  onEarth, 
TheSocinians  therefore, who  deny  theSatisfadlion  of  Chrift, and  his  dying  as  aPropi- 
tiation,  or  a  propitiatory  Sacrifice  for  Sin,  take  from  us  our  Hopes  and  Happinefs  ; 
from  Chrift  bis  Office  and  Honour ;  from  God  his  Grace  and  Glory  ;  they  do  in- 
deed allow  of  a  Reconciliation  in  Words,  but  it  is  of  Men  to  God,  and  not  of  God 
to  Men  :  They  plead  the  Expediency  of  our  being  reconciled  to  God  by  Faith  and 
Obedience,  but  deny  the  Neceffity  of  God's  being  reconciled  to  us,  by  Sacrifice, 
Satisfaction  and  Atonement.  So  refolved  are  thefe  Men  to  be  as  little  as  may  be 
beholden  to  Jcfus  Chrift,  that  rather  than  grant  that  he  has  made  any  Reconcilia- 
tion for  us  by  his  Blood,  they  deny  that  there  was  anyNeed  of  fuch  a  Reconciliation 
at  all,  never  confidering  the  Inflexibility  of  God's  Juftice,  nor  the  Impartiality  of 
his  Indignation  againft  Sin.  Oh!  the  Depths  of  Satan  ;  and  Oh  !  the  Stupidity 
and  Blindnefs  of  thofe  Men  that  are  taken  Captive  by  him  at  his  Pleafure." 

And  'tis  obfervable,  that  Mr.  Fojier  went  fo  far  in  Oppofition  to  thefe  glorious 
Truths  under  Confideration,  that  fome  of  his  own  Friends  were  offended  with  him, 
which  occafioned  him  to  write  an  Appendix  by  Way  of  Apology  for  himfelf,  at 
the  End  of  that  Book  of  his,  intitled.  The  Ufefulnefs,  Truth  and  Excellency  of 
the  Chriftian  Revelation  defended.  They  were /ac^  whom  he  fays  he  would  not 
willingly  offend,  and  whofe  Impartiality  and  Jbiiity  he  frankly  allows.  So  that  'tis 
plain  I  have  not  mifreprefented  him  :  Neither  have  I  quoted  all  his  hard  Sayings 
againft  thofe  grand  Points,  as  may  be  feen  more  at  large  in  the  faid  Book.  And 
had  Mr.  Fojier  in  his  Apology  cleared  up  Matters  to  my  Satisfaction  by  a/tf/V  Re- 

ira£iion 


APPENDIX.  415 

/r<3f<f?/(?«  of  his  Errors,  I  had  not  meddled  with  him.  His  Apology.,  at  beft,  appears 
to  me  to  be  no  better  than  zjine  fpun  Evafion  and  Amufement.  For  amidft  all  that 
he  fays  there,  he  is  fo  far  from  receding  from  what  I  before  quoted,  that  he  mani- 
feftly  maintains  the  fame,  as  appears  by  the  following  Expreffions,  "  My  only 
Defign  ffays  he  to  his  ofFended  Friends}  was  to  fhew  the  Enemies  of  Revelation 
that  thh  Part  of  Chriftian  Do£lrine  fv/z.  the  Lord's  SupperJ  was  iv'tfe  and  rati- 
onal^ in  order  to  which,  I  indeed  took  Notice  of  feme  abfurd  Notions  that  are  fa- 
ther'd  upon  Chriftianity,  tho'  there  is  not  the  leaft  Hint  about  them  in  the  whole 
New-Teftament."  Now  what  DoOrines  were  they  of  which  Mr.  Fcfter  had  faid 
that  there  was  not  one  Syllable  in  all  the  New-Tt.flament,but  thofe  before  quoted, 
relating  to  the  Satisfadion  of  Chrift,  the  hypoftatical  Union,  ^c.  which  he  fays 
is  the  Invention  of  more  modern  Ages  ? 

Again,  'tis  very  obfervable  that  he  makes  not  the  Icafl  Apology  for  his  denying 
the  proper  Divinity  of  the  Son  of  God,  when  treating  of  him  in  the  fame  Chapter 
as  Mediator  :  Where,  tho'  he  allows  him  the  Titles  of  King  and  Saviour,  and  the 
like,  yet  makes  no  more  of  him  than  an  exalted  Creature^  as  before  obferved  : 
And  of  his  Satisfaction  no  more  than  a  Nullity.,  denying  and  ridiculing  the  fame, 
as  he  doth  all  Myfteries,  confining  our  Belief  of  the  Doctrines  of  divine  Revelatiejti 
within  the  narrow  Grafp  of  bare  Reafon.  By  all  which  he  has  deformed  Chrirti- 
anity  to  fucha  Degree  that  fcarce  any  of  its  original  Features  appear,  thereby  de- 
facing the  Beauty  of  the  whole  New-Teftament.  Who  would  have  thought  to 
have  feen  fo  many  of  the  mof!  importantDo<5lrines  of  divine  Revelation  thus  fhame- 
fully  treated  within  the  Covers  of  a  Book  that  is  fet  forth  to  the  World  with  ftich 
a  beautiful  Frontifpiece,  fuch  a  fplcndid  Title  Page  as  the  UfefulnfJ).,  Truth  and 
Excellency  of  the  ChrijUan  Revelation  defended  ?  Alas  !  that  a  Gentleman  of  i(> 
much  Penetration,  generous  Benevolence,  and  rational  Confideration  as  Mr.  jR. 
ihould  thus  forget  himfelf ! 

But  that  I  may,  if  poffible,  become  ferviceable  towards  his  Recovery,  I  would 
beg  Leave  to  addrefs  him  in  his  own  Words,  making  only  fuch  little  V^ariarions- 
as  (hall  accommodate  them  unto  my  prefent  Defign.  I  fhal!  accordingly  beciii 
with  the  Preface  of  his  aforefaid  Book,  which  was  publifhed  as  an  Anfu'er  to  the 
Author  of  Chriftianity  as  old  as  the  Creation.  "  There  is  one  Thing  that  appear^- 
to  be  a  very  ftrong  and  common  Prejudice  againft  the  Chriftian  Religion,  which  I 
cannot  omit,  fince  it  intirely  depends  on  fome  profefTed  Chriftians  themfelves,  and 
confequently  as  they  might  have  prevented  it,  it  is  not  out  of  their  Power  to  remove- 
it  :  I  mean  thofe  Corruptions  in  Dodlrine  -—  by  which  they  have  defaced  the  Sim- 
plicity and  Beauty  of  true  Chriftianity,  and  which  Corruptions  have  been  urged 
with  great  Zeal,  while  the  moft  important  Articles  of  the  Chriftian  Faith  have 
been  neglected  asufelefs,  nay,  treated  with  Sneer  and  Contempt.  Thus  the  cfl'en- 
tial  Do<?irines  of  the  ChriftianReligion  are  condemned  by  others  for  this  very  Rea- 
fon, that  they  i;re  wofuliV  mifrcprefented."  **  A  melancholy  Reflcflioii  this  ? 
That  any  profeflin'c  Chriftians,  who  undertake  to  defend  the  Chriftian  Revelatrorj 
fhould  at  the  fame  Time  give  up  the  main  Doctrines  therein  contained,  and  there- 
by furnifli  Infidels  with  the  choiceft  Weapons  to  attack  their  own  Caufe.  --  Sucb 
A  Method  of  Proceeding  is  not  doing  common  Juftice  to  the  Wiiiings  of  the  N'evrv 

H  b  b  Teft4saell^, 


41^  APPENDIX. 

Teftament,  wherein  thofe  main  Do6lrines  are  fo  clearly  revealed  ;  which  being 
notwithftanding  difbeliev'd  and  deny'd,  'tis  impoflible  that  any  Revelation  which 
God  may  communicate  unto  Mankind,  fliould  ever  make  its  Way  into  theWorld, 
even  tho'  it  be  in  itfelf  the  mo-ft  perfedt,  and  brings  with  it  the  higheft  and  nobleft 
Credentials."     *'The  Author  of  the  Ufefulnefs,  Truth  and   Excellency  of  the 
Chrijlian  Revelation  defended,  like  moft  other  Oppofers  of  the  main  and  moft  im- 
portant Do<Slrines  thereof,  puts  on  an  offered  Concern  for  theTruth  and  Excellency 
of  divine  Revelation,  and  would  be  thought  to  do  it  Honour  byjhewing  it  to  con- 
tain no  divine  Myfteries  at  all,  and  that  nothing  therein  concerns  our  religious 
Regards  but  what  we  can  have  full  Ideas  of  and  fully  comprehend.     And  indeed 
thefe  Writers  are  not  to  be  blamed  for  ailing  thus  in  Difguife  'till  they  can  de- 
clare yet  Ttiore  openly  againft  \i  without  Danger.     But  it  were  to  be  wiftied  that  all 
unneceflary  Terrors  being  removed,  they  might  no  longer  be  forced  to  the  incon- 
fijient  Pretence  of  exalting  divine  Revelation,  in  its  mainArticles,  and  honouring  it 
by  reprefentingall  its  choice  and  peculiar  Dodlrines  as  ahfurd  and  fenfelefs.     In 
the  mean  Time,  as  Matters  now  ftand,  if  we  would  come  at  their  true  Sentiments^ 
we  muft  interpret  all  their  Books  wrote  in  Defence  of  divine  Revelation  by  this 
Key^  then  we  fhall  be  in  no  Danger  of  being  deceived  either  hy  fpecious  Titles  or 
feeming  Concejfions.     For  the  Title,  which  in  particular  our  Author  has  given  to 
his  Performance,   fmce  it  appears  mod  evidently  to    be  his  Intention   to  fubvert 
the  main  Do£trines  of  Chriftianity,  can't  but  be  univerfally  underftood   to  mean 
thisy  and  this  only^  viz.  That  divine  Revelation  is  mofl  true,  ufeful  and  excellent, 
yet  at  the  fame  Time  the  t/^ry  t/^/V/Tropofitions    it  lays   down  and    requires   the 
Obedience  of  our  Faith  unto  are  nevcrthelefs  ufelefs^not  worthy  theRegard  of  our 
Credence,  that  to  believe  many  of  its  Do<Slrines  is  no  better  than  meer  Fancy  and 
Enihufiafrn.  Pa.  149.  I  think  it  very  Grange  that   ingenious  Men  who  are  able  to 
entertain  the  World  much  better,  fhould  take  fuch  unjuflifiable  Meafures.     Such 
a  Condu6t  rauft  be  naufeous  to  thofe  whofe  Expectations  being  raifed  by  z  fpecious 
Title  Page,  do  find  them,  fo  foon  and  fadly  deprefled  by  obferving  that  great  Part 
of  the  Work  and  Bufinefs  of  the  Book  is  to  a6l  Jo  very  contrary  thereunto.    Too 
much  like  a  Defign  to  miflead  the  weak  and  unwary.     Surely  the  Reader  muft  be 
at  a  Lofs  what  to  think  of  the  faitnefs  and  modejiy  of  thofe  Writers   who  without 
being  able  to  confute  any  of  the  myfterious  Dohrines  of  divine  Revelation,  do  per- 
fift  in  fuch  a  Method,  and  think  to  bear  down  ail    before  them,   by   confident  and 
groundlefs  Infinuations,  p.  162.     And  it  may  be  juflly  queftioned, whether  by  this 
artful  inftnuating  Method,     there  is  not  more  Room  for  Evafion,     and  Mens 
being  too  unwarily  led  into  the  Snare  that  is  laid   for  them,   and  too  readily  drink 
up  the  Poifon  fet  forth  in  z  gilded  Cup  ;  fo  that  fuch  Writers  are  liable  to  do  more 
Prejudice  to  the  Chriftian  Caufe,  than  they  could  have  done  had  they  thrown  ofF  1 
all  Difguifes^  and  argued  profefledly  againft  it :  [and  confequently  whether  this 
be  not  the  Method  they  choofe  to  proceed  in.     But  let  that  be  as  it  will,  it  can't 
be  expe£led  that  wife  and  confiderate  Men  will  fufpend  their  Belief  of  the  important 
Dodtrines  of  divine  Revelation   becaufe  deep  and  myjierious,   until  they  are  fure 
.^en  will  ceafe  in  thefe  \\\z\x  fubtle  Infmuations  againft  them,  p.  177,  178.     I 
cannot  but  take  Notice  here  by  the  Way  of  the  Inconftflemy  of  this  Writer's  Prin- 
ciples, 


APPENDIX.  417 

ciples,  when  he  has  difFerent  Points  in  view  ;  for  at  feme  Times  divine  Revela- 
tion is  moft  true  and  clear ^  moft  extenfiveiy  ufefuliind  excellent y  and  in  its  h\i moji 
ferft£ty  bringing  with  it  the  higheft  and  nobleft  Credentials :  But  at  other  Times 
it  is  deprefs'dyi  loiv  that  we  muft  not  believeany  of  it's  Doctrines,  but  fuch  as  we 
can  have  clear  Ideas  of  and  fully  comprehend  :  We  muft  not  allow  them  to  have 
any  more  Depth  in  them,  than  what  the  fhort  Line  of  our  finite  Capacity  can 
fathom  :  No,  nor  be  allowed  fo  much  as  to  admire  them,  f  Vol.  i.  Serm.  7.] 

This  (hews  indeed, that  fuch  Perfons  have  a  very  ftrong  Inclination  to  run  down 
the  main  Do<Slrines  of  Chriftianity,  and  {o  make  it  doubtful  whether  they  have  any 
Teal  Regard  to  any  Part  of  that  Chriftian  Revelation  they  profefs  to  defend  as  moft 
ufeful  true  and  excellent,  pa.  207.  But  let  them  take  this  Thought  along  with 
them,  that  if  Propofitionslaid  down  in  the  Chriftian  Revelation,  be  calculated  for 
our  Faith  &  higheftAdmiration,  and  yet  are  to  be  difcarded  asThings  of  noUfenor 
Excellency,  becaufe  myfterious,  then  we  ftian't  be  able  to  ftop  at  giving  up  divine 
Revelation  in  the  whnle  thereof,  but  muft  renounce  it  altogether  ;  for  if  every 
Part  thereof  brings  with  it  the  higheft  and  nobleft  Credentials  (as  Mr.F.profefleth 
to  prove)  then  the  denial  of  any  onePoint  of  Do£lrine  therein  contained,  is  plainly 
to  invalidate  the  whole.  So  that  the  Deifl  whom  Mr.FoJler  profefleth  to  anfwer, 
whom  he  frequently  calls  his  ingenious  Author^  may  fit  down  and  quietly  enjoy  his 
Ingenuity  and  Principles  too,  by  which  he  undifguifedly  declares  againft  divine 
Revelation  in  the  whole  thereof,  for  any  effeSiual  Blows  his  ingenious  Anfwerer 
has  given  him,  pa.  278.  The  Artillery  difcharged  againft  him  has  not  done  him 
fo  much  real  Damage,  as  to  caufe  him  to  lie  down  and  cry  out  of  his  Wounds. 
Nay  further,  I  cannot  fee  why  the  ingenious  Mr./*,  and  his  ingenious  Author  and 
y/«/fl'^o«//?  may  not  fit  down  and  take  their  Glafs  together  with  deareft  Amity, 
notwithftanding  this  their  fhamP^ight  j  feeing  upon  <3'i/^  Examination  it  appears  that  ^^ 
the  main  they  drive  on  the  JameTxade  of  expofing  and  holding  in  Contempt  the 
Chrijlian  Revelation,  only  with  this  Difference,  that  what  xhtone  carrieson  openly 
and  barefaced,  the  other  does  covertly  and  under  Difguife.  What  the  one  doth 
by  open  Arms,  the  other  doth  by  Sap  and  Stratagem  ;  which  is  the  worft  of  the 
two  :  For  otherwife,  I  cannot  for  my  Life  difcern  any  material  DifFerence  :  Be- 
'caufe  howfoever  Mr.  F.  has  profeftedly  undertaken  the  Defence  of  divine  Reve- 
lation, which  in  its  own  Nature  includes  the  whole  of  it's  Doilrines  :  He  has  de- 
clared againft  fuch  of  it's  Dodtrines,  which  are  the  Flower  and  Glory  of  it.  Such 
as  the  Dodlrine  of  the  holy  Trinity  fwhich  Mr.i^.  looks  upon  as  contrary  to  and 
inconfiftent  with  God's  U«//y.-  [Serm.  Vol.  i.p.  255.]  the  God-head  Cbarad^er 
of  God's  own  proper  Son  ;  the  hypoftatical  Union  of  the  divine  and  humane 
Nature  of  Chrift  our  Emanuel  ;  the  DocStrine  of  his  Satisfaction  j  imputed  Righ- 
teoufnefs,  with  Faith  in  the  fame  for  our  Juftification  before  God  :  the  God-head 
Chara6ler  of  the  holy  Ghoft,  and  his  fupernatural  Operations  in  Regeneration 
and  Sanftification. 

Nowftrip  but  divine  Revelation  of  thefc  important  Doctrines,  together  with 
that  of  original  Siiit  and  pray  of  what  great  Ufe  are  the  reft  ?  For  as  to  common 
Points  of  Morality,  the  very  Light  of  Nature  difcovers  wihout  the  Light  of  di- 
vineRevelation,  howfoever  //>«/  fets  them  ftill  in  a  clearer  Light.     -And  pray  of 

H  h  h  a  what 


4i8  J    P    P    E    N    D     I    X, 

what  Ufe  is  it  to  pkad  up  for  the po/ttive  Inftltutions  of  divine  Revelation  as  Mr. 
F.  does,   fuch  as  ^Fater  Bapti/my  and  the  Lord's  Supper^    as    Reprefentations  and 
Memorials  of  the  dying  of  the  Lord  Jefus  j  when  the  chief  and  main  Ends  of  his 
Death,  are  by  him  denied  and  rendred   but   of  little  Account  ?     What    doth  it 
ficrnify  for  Men  to  plead  up  for  the  Shadow,  while  they  deny  the  Subjiance  ?    Mr. 
F.  calls  the  Lord's  Supper  a  Reprejentation  and  Memorial.     But  of  what  ?     Why 
of  the  Death  and  Sufferings  of  our  bleffcdSaviour.     But  how  and  in  whatRefpeSfs  ? 
Is  it  a  Reprefentation  and  Memorial  of  his  Death  and  Bloodflied-  as   the   Price  of 
oijr  Redemption,  whereby  a  cortipleat  SatiifaSiion  is   given  unto  God's   offended 
vindictive  Juftice,  and  whereby  the  invaluable  Bleffings  of  our  Juflification,San(51i- 
fication  and  Glorification,  are  purchafed  for  poor  Sinners  ?     No,   it  is  not  fo   in 
Mr.  F— r's  Account,  for  we  havefeen  him  difplay  his  Eloquence  againft  the  fame 
•whh  no  fmall  Regret.     But  what  then  doth  this  holy  Inftitution   (according  to  this 
Gentleman's  Sentiments)  ferve  to  reprefent,  concerning  the  Death  and  Sufferings 
of  Chrift  ?   Why  that  he  dy'd  as  a  brave  Prophet  and  Martyr,  wherein  he  became 
an  Example  of  noble  and  heroic  Vertues,  and  according  to  theCourfe  of  natural 
Caufes,   and  fuch  like.     Indeed,   in  his  y^^c/o^)' he  adds,    that  God  forefeeing //>/>, 
appointed  that  his  Death  fhould  be  confidered  a  Sacrifice.     And  fometimes  fpeaks 
of  it  as  the  Offering  by  which  he  hath  perfected  for  ever  them  that  arc  fancSlified, 
pa.  324.  and  of  Chrift's  being  the  Propitiation  for  the  Sins  of  the  whole  World, 
p.  926.  And  again,   of  commemorating  the   Death  of  Chrill  under  the  Charadter 
of  a  Sacrifice,  p.  327.  AnJ  as  becoming  a  Sacrifice  for  Sin,  ?•  349.    Yea  in  his 
Apology  being  pinched  hard,  he  fecms  as  if  he  would  leave  xtpaft  all  Doubt  that 
he  had  been  mifunderftood  by  his  Friends,   and   that  he  confidered  Chrift  as  a  Sa- 
crifice for  Sin  in  the  ya/»if  Senfe,   that  it  is  commonly  underftood  by  others,    who 
maintain  the  Dodrine  of  C/;r^/'i  5<?myrt67/5«.     His  Words  are  thefe  ;    "   By  the 
wife  Appointment  of  God  (fays  he)   we  are  to  conlider  the  Death  of  Chrift  as  the 
Thinly  upon  the  Account  of  which  he  pardons  our  Sins,    and    confers   Life   and 
Immortality  upon  us  ;  and  that  the  Death  of  Chrift  is   to  be   confidered  in  the 
ftronf^eft  facnfical  Phrafe."     But  alas  !    what  doth  all  this   amount  to  but  meer 
Declamation  and  Amufement,  being  pinched  hard  ;   feeing  it  is  evident  beyond   all 
Contradidion,   that  even  in  his  Apology  he  is   fo  far  from  receding/ro;/j  or  apolo- 
gizins/j^  what  he  had  before  faid  againft  the  Do£lrine  of  Chrift's  Satisfaction,  as 
an  adequate  Payment  unto  God's  offended  vinditlive  Juftice  ;   and   that  Forgive- 
-nefs  of  Sins  is  not  a  Thing  for  which  a  Price  of  equal  Value  was  paid,   but   the 
Effe£l  of  pure  Favour,  as  that  almoft  in  the  very  Entrance  of  h\s  Apology  he  perfifts 
therein,   as  Things  whereof  he  fays,   there  is  not  a  Syllable  in  all  the  new  Tefta- 
ment,   as  I  before  obferved.     Befides,   'tis  very  obfervable  that  in  two  whole  Vo- 
lumes of  his  Sermons  there  is  nothing  to  be  found  for  and  in  Behalf  of  Chrift's 
Satis.f;£l'on.     But  contrariwife  feveral  fevcre  Strokes  which  he  gives  at  it,   as  he 
doth  alfo  at  the  proper  Divinity  of  our  Lord  and  Saviour,  and  other  famous  Points 
wliich  bear  an  Affinity  therewith.     Moreover,  when  treating  ex  profejfoon  Chrift 
as  a  Mediator,  and   there  fpeaking  of  his  Interceflion  {'which  is  evidently  founded 
on  his  Satisfaction)  he  gives  it  an  inviduous  turn^    as  tho'   it  did    not  intend  his 
pleading  as  ^n  Advocate  the  Merit  and  Vertue  of  his  Death  &  Sufferings  as  a  Pro- 
3Ai^..    '  '  .  .  pitiatory 


APPENDIX.  419 

pitiatory  Sacrifice  and  Price  of  our  Redemption.  The  m^  that  he  makeij^  it 
isy  that  it  intended  that  there  was  fomething  analagous  in  the  Chriftian  Religion, 
to  what  the  Jews  fo  highly  valued  in  the  Mofaick  Inftitution,  and  fuch  like. 

That  I  may  not  injure  him  herein,  I'll  give  you  his  intire  Paragraph,  pa.  333. 
"  St.  Paul  indeed  (fays  he)  fpeaks  of  Chrift  as  interceeding  for  us^  in  Confe- 
quence  of  the  Sacrifice  which  he  had  offered  ;   but  I  apprehend  we  are  under  no 

•  Neceflity  to  underftand  thefe  Pafragesy?r/^/>',  for  as  the  Epiftles  in  which  fuch 
Language  is  ufed,  were  written  to  converted  Jews  wholly,  or  to  Churches  where 
there  was  a  Mixture  of  Jews  with  Gentiles,  he  might  only  defign  by  it  (which 
appears  plainly  to  have  been  his  View  in  the  greateft  Part  of  his  Epiftle  to  the  He- 
brews) that  there  is  fomething  analagous  in  the  Chriftian  Religion  to  what  they  fo 
highly  valued  in  the  Mofaic  Inftitution,  but  of  a  much  more  excellent  Kind,  and 
attended  with  more  extenfive  and  lafting  Advantages." 

Thus  Reader  you  fee,  what  is  the  moji  that  Mr.  F.  makes  of  the  Death  an<! 
Iniercejjion  or  jidvocate/hip  of  Chrift  our  Mediator.  From  which  he  has  not  in  the 
leaft  receded  or  apolcgized  for  in  his  Poftfcript  to  this  his  faid  Book.  Whence  'tis 
no  wonder,  that  he  fpeaks  doubtfully  whether  Sacrifices  were  ever  oi  divine  /Ippoint- 
ment,  p.  320.  Whereas  'tis  moft  evident  from  that  divine  Revelation  which  he 
profefleth  to  defend^  that  all  thofc  Sacrifices  under  the  Mofaic  (Economy  were  of 
divine  Appointment  until  the  Meftiah  fhould  come.  And  that  when  St.  Paul 
wrote  to  the  Hebrews  or  converted  Jews,  his  evident  Defign  in  that  Epiftle,  was 
to  confirm  them  in  their  Chriftian  Faith,  by  fhewing  them  that  all  the  Sacrifices 
belonging  t)  the Levitical  Priefthood  with  that  whole  GEconomy  was  ordain'd  of 
God  in  order  to  typify  and  Jhadow  forth  Jefus  Chrift  and  the  Sacrifice  of  him- 
felf,  in  order  to  make  Reconciliation  for  the  Sins  of  his  People  j  which  was  ■  the 
Sum  and  Subftance  of  thzt  Jhadowy  Difpenfation  :  that  feeing  the  Subfiance  was 
now  come,  they  fhould  no  longer  adhere  to  thcShadow^  to  the  v/Kichfome  of  thofe 
Hebrews  were  but  too  ready  to  adhere.  So  that  upon  the  whole,  notwithftanding 
\\\o{c?iiox&h\A  feeming  Concejfionsoi  Mr.  F.  in  Poftfcript  Apology,  when  pinched 
hard,  they  amount  to  no  more  than  Declamation  and  Amufement.  And  which  is  I 
think  plainly  confirmed  by  the  Confideration  that  ih^fecond  Editions  of  hisSermons, 
appears  in  x\\t  fame  Shape  as  thzfirfl ;  containing  the  like  keen  and  fevere  Strokes 
againft  the  I)o£lrincsof  otr  Lord's  proper  Divinity,  SatisfaSiion,  efficaciom  Grace, 
and  original  Sin  kc.  I  cannot  fee  there,  the  leaft  Appearance  of  Retra£fation  or 
Amendment,  which  yet  I  fliould  have  certainly  feen  if  Mr.  F.  had  really  and  truly 
feen  his  Error  in  writing  againft  thofe  famous  Points,  as  he  would  feem  to  have 

..  his  Friends  think  by  what  he  fays  to  them  in  his  Pojlfcript  Apology. 

♦tv  Whence  he  has  given  me  (I  think;  fufficient  Reafon  to  make  him  a  fuitable 
Return  of  his  own  Words  fwith  but  a  very  little  Variation  fo  as  to  accommodate 
them  to  the  prefent  Cafe)  which  he  ufed  againft  his  ingenious  Author,  p.  7. 
*'  Thefe  it  muft  be  owned  are  large  feeming  Conceffions,  but  as  they  do  not 
appear  to  be  reconcileable  to  other  Parts  of  this  Author's  Performance,  nor  witl^ 

li  the  generalReafoning  that  runs  through  the  whole  of  it,  I  think  they  are  not  much 
to  be  regarded.  Very  ingenious  Writers  are  fometimes  very  apt  tp  contradift 
^hemfelvcs,  and  to  fay  Things  in  ord«r,  to  ^^//jraV/;-  tb?ir  Sentirnents,  aftdfls  Salve's 

to 


^ap  A    P    T    E    N    D    I    X. 

toVfehch  they  may  Have  Recourfe,  if  they  fhould  happen  to  be  pufh'dliard  in  rfie 
jtiain  Argument.  And  thus  the  Author  of  the  Ufefulnefs,  Truth,  and  Excellency  of 
the  Chri/iian  Revelation  defended,  has  in  feveral  Places  of  his  Poftfcript,  fpoken  oi 
•the  Death  of  Chrift  as  if  he  believed  and  acknowledged  it  to  be  the  meritorious 
Caufe  of  our  Acceptance  and  Reconciliation  with  God,  that  he  had  thereby  made 

•  a  full  and  adequate  Satisfaction  for  our  Sins  unto  the  offended  Juftice  of  God,  that 
we  are  juftified  by  his  Blood,  and  that  by  that  Price  of  our  Redemption  he  had 
purchased  for  us  both  Grace  and  Glory  ;  that  Forgivenefs  of  Sin  is  that  for  which 
an  adequate  Price  was  paid,  and  which  God  as  a  juft  God  accordingly  confers, 
and  not  by  an  A6t  of  pure  Favour,  to  the  Exclufion  of  its  being  an  A£io{  jfu/lice. 
^knefs  when  Mr.  F.  In  his  Po/ffcript  fpeaks  of  Chrilt's  appearing  to  put  away 
Sin  by  the  Sacrihce  of  himfelf,  and  fays  that  wc  are  redeemed  by  his  precious 
Blood,  and  that  by  the  wife  Appointment  of  God,  we  are  to  confider  the  Death 
of  Chrift  as  a  Thing  upon  the  Account  of  which  he  pardons  our  Sins  and  confers 
Life  and  Immortality  upon  us.".  Tho'  upon  the  lyAi?/^  Account  of  Things,  it 
muft  appear  to  every /w/)flr//<3/ Reader,  that  it  is  impoflible  that  it  fhould  be  fo 
upon  Mr.Ps  Principles, fince  he  has  (o  particularly  with^<f^^m^«ctf  declared  againft 
the  Redeemer's  proper  Divinity  or  Equality  with  the  Father.  The  hypojiatical 
''Union  of  the  divine  and  human  Nature,  the  Do<5lrine  of  Chrifl's  5fl//{/J7<f?/V«, 
'the  great  Dod^rine  of  his /;?/^rf^«?»,  which  is  founded  thereupon,  are  perverted. 

And  that  thefe  Declarations  ftill  remain  in  after  Editions  with  their  original 
keenefs  &  Severity  ;  fo  that  notwithftanding  the  above  cited  PafTages,  nothing  can 
be  more  plain,  than  that  hey?;7/ magnifies  the  Powers  of  Reafon,  fo  as  tends, -if 
not  defigned  by  him  utterly  to  deftroy  the  mofl  important  Do6trines  of  divine  Reve- 
lation. But  what  ever  his  real  Defign  was,  fince  the  generality  of  his  Readers  will 
moft  probably  underftand  him  thus,  and  fome  perhaps  influenced  by  his  Jham  A- 
pology,  if  not  well  examined,  to  conclude  hixvmurong'd,  I  cannot  but  look  upon 
this  as  a  fufficient  Apology  for  my  Proceeding  herein,  whereby  I  fhall  have  an 
Opportunity  of  doing  y«y?/V^  in  fome  Meafure  to  thh  important  Subje£f.**  And 
'tlMsMr.Fofter  can  by  noMeans  blame  me  for, fince  he  has  plainly  declared,   **That 

•  as  Religion  is  of  the  higheft  Importance  to  Mankind,  fo  free  Debates  about  it 
ought  above  all  Things  to  be  encouraged.     This  being  the  only  Way  to  fettle  the 

•true  Nature  of  it,  and  fix  it  upon  a  folid  Foundation,  that  Truth  and  Faljhood^ 
may  not  equally  prevail  under  that  venerable  Name  :  and  that  as  all  honeft  Men 

'  have  no  Concern  but  for  ?>/<//;,  and  never  fufFer   their  Paflions,  Prejudices  or 

-ivorldly  Interefls  to  influence  their  religious  Inquiries,  they  can  defire  nothing  more 
than  that  the  Argument  fhould  be  clearly  ftated  and  urged  in  its  utmoft  Strength 

'bn  both  Sides  ;  and  muft  be  as  ready  to  give  up  any  particularScheme  of  Religion, 
lipon  fufficient  Evidence  of  its  Falfliood,  as  they  were  to  defend  and  propagate  it, 
while  they  believed  it  to  be  true  j  {as  I  Jhould  be  glad  to  fee  Mr.  F.  do)  Such 
Perfons  muft  be  very  unwilling  that  the   civil  Magiftrate   fhould  interpofe  to  do 

*that  by  Coercion  and  Terror,  which  can  be  only  efFeded  by  Reafon  &Perfwafion. 

'Truth  can  never  fufFer  by  being  brought  to  the  moft  critical   Teft  of  impartial 

'Search  atid  Inquiry.  And  it  is  the  Intereft  of  Mankind  that  Falfhood  fhould  be 
-dete^ed  and  exp^fed.    L«t  tbofe  vho  do  not  believe  the  moji  important  DoSirints 

of 


APPENDIX.  42£ 

of  the  Chriftian  Religion,  be  allowed  to  throw  off  all  Difguifes,aad  then  let  them 
attack  the  fame  with  all  the  Skill  of  Strength  and  Argument  t.bey  are  capable  of," 
p.  1,2,3.  Which  1  heartily  advife  Mv..F.  to  do  j  anfwerable  to  thefe.  his  ciun 
Didtates,  who  has  given  us  a  Specimen  (as  he  fays  of  his  ingenious  AuthorJ  how 
apt  even  ingenious  Difputants  are  in  the  heat  of  Controverfy  to  overlhoot  tlieni- 
fslves,"  p.  301.  That  Mr.  Z'.  has  done  //^«;  is  I  think  but  too  evident  to  be 
deny'd.       .  , 

For  the  further  Confirmation  of  which  I  would  offer  the  fojlowi^  Qoj^Mexar- 
lions,  Firji,,  That  Mr.  i^.  is  fo  far  from /"ro/^^^/v  declaring  againit  the  Wefui- 
nefs.  Truth  andExceilency  of  divine  Revelation,  that  he  hath  undertaken^.*-  /»ro- 
pjfo  to  defend  the  fame  ;  io  that  the  juft  Inference  herefrom  is,  that  it  is  the  only 
certain  Rule  of  Faith  and  Pradlice  in  the  Chriftian  Religion,  that  what:Do6lrines 
foever  it  propounds,  do  f'^w^j/Zy  challenge  the  Obedience  of  our  Fqiih.  If  this  be  not 
the  natural  Dedu<5tion  of  his  profefTed  Defign,  it  muft  be  acknowledged  that  hi* 
Arguments  thence  againft  the  Deifl,  are  ofno  Force  at  all.  Yea  in  pa.  292  of 
his  Anfwer  to  him,  he  lays  down  what  follows,  to  be  fuch  an  (^/jf/W  Principle 
of  natural  Kc\\g\on,  that  it  cannot  fubfift  without  it,  viz>.  "  That  the  Authority 
of  God  plainly  perceived,  ought  in  all  Cafes  to  determine  our  Behaviour,  that  wil- 
ful Difobedience  to  a  pofitive  Precept,  muft  be  an  Immorality,  and  confequently 
a  Violation  of  the  Law  of  Reafon  which  is  eternal  and  immutable."     And  now 

after  all  this,   is  it  not  mo f t  fl range ^  that  Mr.  F r  himfelf  VtiO\AA  write  as  h6r  ha& 

done,  againft  diverfe  of  the  chief  Do£lrines  that  divine  Revelation  propounds  and 
requires  the  Obedience  of  our  Faith  unto,  and  that  he  fhould  make  our  Jhdllow 
Reafon  the  Boundaries  of  our  Obedience  as  to  Matters  of  Faith  ?  Is  it  not  ftrange, 
that  in  the  Very  fameBook  he  ftiould  a<Sl  fo  contrary  to  the  Rules  of  Reafon, which 
requires  our  Affent  to  a  Propofition  as  true,  however  Incomprehenfible,  that  is 
delivered,  by  aPerfciiof  undoubted  Credit  and  Veracity  ;  and  fliew  fo  high  ai\ 
AO:  of  Difobedience  to  that  fovereign  Command  of  God,  which  challengeth  our 
Obedience  of  Faith  to  the  Record  which  he  hath  given  of  his  own  Son  Jefus 
Chrift  ?  Which  neceffarily  implies  every  Branch  of  that  Record, whether  relating^ 
to  the  Dignity  and  Conftitution  of  his  Perfon,  as  God-Man  and  Mediator,  or 
the  due  Execution  of  his  Offices,  as  Prophet,  Prieft  and  King  of  his  Church,  with 
the  Ufes  and  Ends  thereof,  with  the  Neceflity  of  Faith  in  his  Blood,  for  the  Re- 
miflion  of  our  Sins,  together  with  the  true  Nature  of  that  Faith.  And  Mr.  F* 
himfelf  fays,  that  by  the  wife  Conftitution  of  God,  he  is  our  King  and  Saviour. 
But  upon  what  Grounds  doth  this  Gentleman  affert  this,  but  that  of  divine  Reve- 
lotion  ;  which  he  has  undertaken  to  defend  as  to  its  Authority,  Ufe/ulnefs  and  Exr 
cellency  ? 

And  now  after  all  this,  is  it  not  marvellous^  that  he  fhould  charge  us  with  fet- 
ting  ffl///>  and  Reafon  zt  Variance  ^  and  that  he  fhould />««»  as  he  doth  upon  our 
kying/o  much  Strefs  fas. he  fays)  upon  believing  aright.  Juft  as  if  we  a<5led  con- 
trary to  the  Dictates  of  Reafon^  becaufe  we  Reafon  thus.  God  hath  faid  it, 
therefore  we  muft  believe  it.  And  as  if  he  mended  the  Matter^  by  making  Reafon 
the  Standard  of  Faith,  and  fo  againft  all  good  Reafon  in  the  World  rtje^  thofe 
holy  Dodriaes  which.are  the  chief  Glory  of  Chriftianity,  as  unintelligible  M](r 

fterus  i 


422  APPENDIX. 

/tyrifs ;  and  as  tho'  believing  aright  was  but  a  trifling  Bufinefs  ?     Whereas  if  we 
believe  the  Di6^ates  of  divine  Revelation,  we  fhall  find  it  to  be  a  Point  of    grand 
Importance;  witnefs  fuch  Sayings  as  thefc  :     "  If  ye  believe  "not  that  I  am  he, 
(i.e.  he  whom  the  holy  Scriptures  fct  forth  to  be  the  true  Mefliah,)    ye  fhall  die  in 
your  Sins,"  Job.  8.  24.     *'  He  that  believeth  not  the  Record    which  God  hath 
given  of  his  Son,  hath  made  God  a  Liar,"  i  ^u^.  5.10.      *'  He  that  believeth  and 
is  baptized  Ihall  be  faved  ;  but  he  that  believeth  not  Ihallbe  damned,"il^tfr.i6.i6. 
«*  He  that  believeth  not  is  condemned  already,    becaufe  he  hath    not  believed   in 
the  Name  of  the  only  begotten  Son  of  God,"  Job. 2^.  18.     Moreover,  when  fome 
aflced  our  Lord,  what  they  fliould  do  that  they  might  work  the  Works  of  God,  he 
anfwered,  **  This  is  the  Work  of  God,   that  ye  believe  on  him  whom  he  hath 
fent,"  Job.  6.  28,29.  compared  with,   i  Job.  3.23.   *'And  this  is  his  Command- 
ment, that  we  Ihould  believe  on  the  Name  of  his  Son  Jefus  Chrift,   and  love  one 
another,as  he  gave  us  Commandment."     And  Mr.  F-— rhas  declared  as  a  Part 
of  natural  Religion,   that  the  Authority  of  God  plainly   perceived  ought  in  all 
Cafes  to  determine  our  Behaviour  ;   that  wilful  Difobcdience  to  a  pofitive  Precept 
rauli  be  an  Immorality,  and  confequently  a  Violation  of  the  Law  of  Reafon,  which 
is  eternal  znA  immutable  ;"  why  then  doth  be  violate  this  Law  of  Reafon,  by  refift- 
jng  the  Authority  of  God,  which  commands  him  to  believe  the   Record  which 
God  hath  given  of  himfelf  and  of  his  Son  ?   Is  he  not  f elf -condemned,  being  judged 
out  of  his  own  Mouth  ?     King  yfgrippa  believeft  thou  the  Prophets  ?     May  I  not 
alk  him,    believeft  thou  the  holy  Scriptures  ?     Is  it  in  that  holy  Book  that  God 
/peaks  to  us  ?  Yes.     Mr.  F.  has  declared  it  to  be  fo.     He  hath  averred  that  it's 
XJfefulnefs,  Trutb,   Excellency  and  Authority   is  indifputable,    bringing  with  it  the 
higheft  and  nobleft  Credentials  ;"  and  yet  pleads  againft  our  giving  Credit  unto 
many  of  its  Doctrines  becaufe  myjierious,  or  not  fo  clear  as  that  we  can  have  ade- 
quate Ideas  of,  he  will  not  allow  us  to  carry  our  Faith  one  ^c^beyond  our  Under- 
ftanding.     Strange  and  marvellous  indeed '!    How  has  this  Gentlemen  overfliot  him- 
felf ?  or  has  he  got  a  divine  Difpenfation  to  credit  what  he  pleafeth,    and  to  rejeft 
the  reft  ?     If  he  has,  let  him  produce  it,   with  the  higheft  and  nobleft  Credentials, 
and  we  will  believe  him.     Why  does  he  plead  for  Men's  believing  and  yielding 
Obedience  to  the  /'^^/w^  Inftitutions  of  Chriftianity,  fuch  as  Water  Baptifm  and 
the'Lord's  Supper,  but  becaufe  they  are  founded  upon  divine   Authority  in   the 
Chriftiari  Revelation  ?     And  why  do  wc  pleiad  for  Men's   believing  aright,   the 
whole  Record  which  God  hath  given  of  his  Son,  and  the  Way  of  Salvation   by 
him,  but  for  the  very  fame  Reafons  ?     And  which  I  have  endeavoured  to  fhew,  to 
be  the  moft  rational  Scheme  in  all  the  World.     So  little  Reafon  has  Mr.    F.  to 
difplay  his  punning  Eloquence  againft  the  Dodlrines  we  plead  for.     Now  feeing 
^tis  one  of  the  divine  Commands  that  we  believe  in  God's  own  Son  Jefus  Chrift 
our  Lord,  and  the  whole  Record  which  God  hath  given  of  him  ;  and  feeing  he 
that  believeth  not   fhall.be  damned,  yea  is  condemned  already,  doth  not  right 
Reafon  plainly  fay  that  it  is  a  Point  of  great  Importance  for  a  Man  to  believe  aright  ? 
that  we  do  not  believe  in  another  Jefus  than  that  one  which  divine  Revelation  fcts 
forth,  and  that  we  don't  adhere  unto  another  Gofpel  different  from  the  true  Gcfpel 
of  Chrift  ?    Ave,  but  now  I  recoiled  my  felf  a  little,  I  remembtr  that  Mr.  F-r's- 

lajl 


APPENDIX. 


423 


lafl  Refuge h^  that  the  Do£lrines  of  Chrift's  Equality  with  the  Father,  his  SatiS- 
fadlion,  the  hypoftatical  Union  of  the  divine  and  human  Natures  in  the  Perfon  of 
Chri-ft,  and  that  the  Blefllngof  the  Forgivenefs  of  Sins,  as  that  for  which  a  Price 
of  ^-^i/^/ V^loe  was  paid,  by  the  fhedding  of  Chrift's  Blood,  and  fuch  like,  is  not 
to  be  found  -,  no,  not  one  Syllable  of  the  fame  in  all  the  New  Trjiament,  But  that 
the  contrary  of  this  is  true,  has  been  proved  by  the  cleareft  Evidence  of  Scripture 
Lightj  on  ivh'tch  Evidence  I  fhall  further  infift  :  In  doing  which,  I  fliall  be  fo  far 
from  defiring  Mr.  Fqjhr  to  lay  by  his  Reafon  as  ufelefs,  as  that  I  Ihall  defire  him 
to  ufe  the  fame  impartially  in  a  due  Subordination  to  divine  Revelation,  whiJft  he 
fliall  attend  unto  what  I  fay,  hearkening  to  the  Pleading  of  my  Lips. 

I  fhall  begin  with  the  Dodrine  of  our  Lord's  proper  Divinity.  In  Rom.  9.  5. 
St.  P««/fpeaking  of  Chrift,  fays,  *•  He  is  over  all  God  blefTed  for  ever.  Amen. 
Now  what  is  the  obvious  Meaning  of  thefe  Words,  but  this  ;  that  Chrift  is  truly 
God?  Over  all,  and  blejfed for  ever.,  being  the  true  Notion  we  have  of  an  eternal 
Being.  So  that  without  offering  Violence  to  the  Text,  another  Senfe  cannot  be 
made  of  this  Propofition.  Yea,  this  is  further  apparent,  that  in  order  to  evade 
the  Force  of  this  Text,  the  Socinians  do  turn  the  Words  into  a  Thanfkgiving  to 
God  the  Father  for  Chrift,  reading  the  Verfe  thus ;  "Of  whom  Chrift  was  ac- 
cording to  the  Flefh  :  God  who  is  over  all,  be  blefTed  for  ever."  Contrary  to 
the  Credit  of  the  xv\q^  pious  and  learned  Writers,  and  even  good  Senfe  it  feif.  For 
if  our  blefTed  Saviour  in  whom  we  truft  for  Salvation  be  biit  a  meerCreature,  tho* 
never  {^  highly  dignify'd  an  one,  furely  the  Grounds  of  our  Joy  in  him,  and 
thankfulnefs  to  God  the  Father  for  him,  muft  needs  be  vaftly  inferiour  unto  thcfe 
which  are  founded  on  his  being  our  great  God  and  Saviour,  over  all  God  blefTed 
for  ever.  Yea  our  Joy,  would  upon  the  Suppofition  of  his  being  but  a  meer  Crea- 
ture, be  turned  into  Sorrow,  becaufe  then  we  fhould  truft  only  in  an  Jmi  of  Fhfb, 
vl'hich  could  not  fave  to  the  utteimoft  thofe  that  truft  in  him  for  eternal  Salvatioi). 
Befides  the  Socinian  Glofs  here  is,  as  Kev.Burj^i/t  obferves,  a  manifeP P a  verfun  of 
the  Apoftle's  Words  J  which  was  to  fhew,  that  according  to  the  Flelli  Chrift: 
defCended  from  Abraham,  but  that  he  had  another  Nature  which  was  not  derived 
Uovsx  Abraham,  even  z  divine 'Nztu re ^  according  to  which  he  was  over  all  God 
blejfed  for  evermore.  See  alfo  Phil.  2.  6.  '*  Who  being  in  the  Form  of  God,  tho't 
it  not  Robbery  to  be  equal  with  God  j  but  made  himfelf  of  no  Reputation,  and 
took  upon  him  the  Form  of  a  Servant,  and  was  made  in  the  Likenefs  of  Men." 
Now  what  is  the  Proportion  which  here  naturally  offers  itfelf,  but  this,thatChiift 
is  both  God  and  Man  ?  And  firft,  that  he  is  God  equal  with  the  Father  :  The 
very  Point  that  himfelf  once  advanced,  and  flood  in  to  the  laft  in  his  Difcourle. 
with  the  cavellingjews  ;  who  thereupon  took  up  Stones  to  ftone  him.  as  guilty  of  ^ 
blafpheming,  that  being  Man  he  made  himfelf  equal  with  God.  So  that  howfo- 
ever  they  difreliftied  his  Perfon  and  £)o£trine,  it  is  quite  plain  that  they  underftood 
him  as  aflerting  his  Equality  with  the  Father,  and  that  he  accordingly  declared, 
that  all  Men  fhould  honour  the  Son,  even  as  they  honour  the  Father.  And  'tis 
further  obfervable,  that  they  did  not  miftake  his  Meaning  ;  fince  he  was  fo  far 
from  telling  them  that  they  mifunderftood  him,  that  he  tenacioufly  perfifts  in  al- 
ledging  that  he  was  equal  with  the  Father.     Whereas  had  they  miftook  his  Mean- 

1  i  i  ing, 


424  APPENDIX. 

jng,  he  would  fpeedily  have  corrected  their  Error.     See  Joh.  5.  ver.  io,andon- 
wards,  to  the  End  of  the  Chapter  ;   compared  with   Joh.  10.    24,   to  the  End. 
Befides,   by  confidering  the  Scope  and  Drift  of  the  Words,   this  will  further  ap- 
pear.    In  the  foregoing  Verfes,  he  exhorts  the  Philippians  to  Unity,  Humblenefs 
of  Mind,  Condefcention  and  Kindnefs  one  to  another.     And  in  order  to  inforce 
this  Exhortation  he  fets  before  them  the  marvellous  Example   of  Chrift  the  Son 
of  God  in  his  Condefcention  and  Humiliation  ;   "  Let  thisMind  be  in  you  which 
was  alfo  in  Chriit  Jefus,  who  being  in  the  Form  of  God,   tho't  it  not  Robbery 
to  be  equal  with  God  :   but  became  of  no  Reputation  ;    took  upon  him  the  Form 
of  a  Servant,  and  was  made  in  the  Likenefs  of  Men  ;  and  being  found  in  Fafhion 
as  a  Man,  he  humbled  himfelf,  and  became  obedient  unto  Death,  even  theDeath 
of  the  CroG."     As  if  the  Apoftle  had  faid,   ",  Behold,  the  wonderful  Pattern  of 
Chi ift's  Love  and  Condefcention  towards  you,  a^s   Part  of  the   Church   he  loved 
and   gave  himfelf  for  ;   who'  tho'  he  is  one  oi  no  lefs  Dignity  ^Excellency  znd/Jonsur 
than  God  the  Father's  Equals  yet  he  fo  wonderfully  condefcended,   as    to  afTume 
the  human  Nature  into  Union  with  his  divine  :  TWxslFord  who  is  the  true  God  and 
eternal  Life  was  made  Flefli  and  dwelt  amongft  us,  and  who   for  our  Sakes   fub- 
mitted  himfelf,    fo  as  to  become  a  Servant,  mean  and  low,  even  of  no  Reputation^ 
willingly  condefcending  to  undergo  Shame  and  Sufferings,  yea  and  the  mnji  igno- 
minious Death.     And  hnce  it  is  fo,  confider  O  ye  Philippians,  how   much  it  be- 
comes you  his   profefj'ed   Followers,     to    imitate    this    his   bright    Example  of 
Humility  and    Condefcention  in  your    Carriage  and  Behaviour  to  each  other. 
\i  he    who    is  ^o  very  high,    did  yet  for  your  Sakes   floop  fo  very  low,  furely   it 
muft  needs  become  you  to  condefcend  one  to  another  in  ail  Lowiinefs   of  Mind. 
Let  then  this  Mind  be  in  you,   which  was  alfo  in  Chrift  Jefus.     Now  according 
to //;/';  Interpretation,   the  Apoftle's  Reafoning    \s  ju^  and   his    Argumept  y?r(?»^. . 
For  by  hozv  much  the  greater  and  more  glorious  Chrift  is,  by  fo   much   the  more  znd. 
greater  is  his  A61  of  Condefcention,    in  ftooping  fo  low  as  he  did,  and  confequent- 
]y,  the  brighter  is  his  Example  herein,  and    the  Apoftle's  Conclufion  thence  mofl 
powerful.      Whereas  according  to  the  Socinian  Glofs   upon  the  Text,  vi-z.  That 
Chrift  would  not  be  thought  guilty  of  fuch  Robbery,  as  to  account  himfelf  equal 
with  God,   is  a  manifejl  Perverfion  of  the  Text,  whereby  the  Socinians  do  at  one 
Blow   rob  Chrift  of  that  Honour  which  God  the  Father  requires  all    Men    to  give 
unto  him,   and  overthrow  the  Apoftle's   whole   Argument,   cut   the  very  Sinews 
thereof,  and  fpoil  all  it's  Force.     If  this  be  not  to  fet  Faith  and  Reafon  at  variance, 
yea   for  a  Man  to  fet  himfelf  at  variance,  both  with  Reafon  audScripture  together, 
then  I  do  not  know  what  is.     And  I'm  forry  to  find  Nlr.Fo/ier  tlX.  this  Work,  even 
whilft  he  profcfieth  fo  high  a  Value  for  Z-ij//;, pleading  that  the  latter  of  thefe  brings 
with  it  the /j/V/;^  and  ^zi?^///?  Credentials.     I'm  forry  to   find   that  amidft  all  the 
fplendid  Tildes  he  gives  to  Chrift,   he  attempts  to  rch  him  of  his  Godhead  Character 
or  Equality  with  the  Father  by  putting  fo  low,  mean  znd  jejune  a  Glofs  upon  thofe 
weighty  Expreflions  now  under  Confidcration.    [Vol.  2.  Ser.  8.  p.  196.  2d  Edit.] 
Lit  this  Mind  be  in  you,  which  was  alfo  tnChrijl  jefus  :  ivho  tho'  he  was  in  the  Farm 
of^od  [or  deputed  to  reprejent  h'xs'Perfon,  and  a6t  in  his   Name"}    did    not  greedily 
covet  this  high  Honour  ;  "but  mi^Qhimfilfof  no  Reputation  Sec.         "  j'-  '^^ 

Thus 


APPENDIX. 


4^5 


Thus  Mr.  Fo/^er  kerns  greedily  refolved  to  rob  Chrift  of  (hat  Honour  vi;hich  Is 
due  unto  him  as  God  the  Father's  Equals  peremptorily  averring  that  the  Greek- 
Word,  which  figiiifies  fupream  Mafter  or  Ruler  is  never  once  ufed  when  Chrifl  is 
fpoken  of  throughout  all  the  New-Teftament,  but  always  of  the  Father.  Tho* 
others  with  fubmiifion  to  Mr.  F.  can  tell  him  that  howfoever  the  Greek  Word' 
DefpoteSy  which  fignifies  that  Rule  which  Makers  have  over  their  Servants,  be  not 
ufed  when  Chrift  is  called  Lord,  yet  the  Greek  Word  Kur'ios,  which  fignifies 
that  Dominion  which  Princes  have  over  their  Suhjeils,  is  ever  ufed  whencverChrift 
is  called  Lord  ;  and  St.  Paul  can  tell  Mr.  F.  that  Chrift  is  King  of  Kings, 
and  Lord  of  Lords  :  That  he  is  over  all  God  blefled  for  ever,  Amen.  And  if  he 
will  admit  of  the  Apoftle  John's  Evidence,  he  can  tell  him,  that  Jefus  Christ- 
is  the  true  God  and  eternal  Life.  Away  then,  with  Mr.  Fojler's  created,  titular, 
fuhordinate  God,  and  all  his  mock  Shezvsoi  divine  Worfhip  and  Honour.  Weli 
might  St.  Paulhy,  and  God's  Minifiers  with  him,  "  Beivare  left  any  Man 
fpoil  you  thro'  Philofopby,  and  vain  Deceit  after  the  Traditions  of  M^n,  after- 
the  Rudiments  of  the  World,  and  not  after  Chrift  ;  for  (notwrihftandtng  all  their 
philofophical  fophiHical Rezfonings  Sc  falfe  Deductions)  in  him  dwelleth  all  theFul- 
nefs  of  theGodhead  bodily.  Mark  inChrift  /;,in  him  diuells,theGcdhead,\.hcFulncfs 
of  the  Godhead,  all  the  Fulnefs  of  the  Godhead,  and  that  too  bodily,  i.  e.  really, 
perfonaily,  fubftantially.  What  more  /t/// and/A'^<7«/fW  Proof  can  be  ^iven  ia 
Proof  of  the /^(PjS^r  Divinity  of  our  dear  and  defpifed  Lord  Jefus  ? 

Since  Mr.  Fojler  profefteth  himfelf  to  be  a  general  Baptijl,  and  fince  ^omt  of  hW 
pr of effed  Admirers  Ao  profefs  to  be/(7  Uheivife,  who  alfo  have  in  Times  paft  ex-* 
preiled  zvery  high  Valuation  for  Mr.  Jofepb  Hoock,  a  learned  Minif^or  of  that 
Denomination,  I  find  my  felf  inclined  to  recommend  fome  of  his  Works  on  this 
Head  of  Divinity  unto  their  Confideration,  thinking  that  perhaps  his  Words  will- 
have  more  Weight  with  them  than  mine.  In  his  Apology  for  baptized  Believers,^ 
pa.  44.  you  will  find  thefe  Words  :  *'  However  (fays  he)  we  will  confider  thole 
pernicious  h  fulfome  Do6trines, which  Mr.  ^rrr?/- affirms  were  h  are  (heDc6trines 
of  they^/7tf^fl/>/7y?j, and  plainly  againftGod's  Word. -—The  firft  is  ih?xChri/l  is  not  the- 
trueGod  :  Touching  this  I  fay,whofoever  did, or  do  hold  it,  I  believe  it  ind-eed  to  be 
pernicious  DoCtnne,  contrary  to  God's  Word,  and  de/lru^iveto  the  Chrii'litm  Faith: 
i3ut  whatfoever  the  deluded  i^erfons  at  Munf.er  did  bold,  yet  the  faithful  Chriftians 
of  our  Perfwafion,  which  i?fi/W/«r  their  Perfeciitor  calls  Hereticks,  did  obferVe- 
all  the  Articles  of  the  Creed,  by  his  own  Confeftion,—  and  fo  confequenth'  wer*^ 
found  in  the  Chriftian  Faith.  And  fo  arc  the  Believers  to  whom  J.  IV.  is  joine'df 
who  agree  with  the  Church  of  England  in  their  eighth  Article,  of  ^th^- 
zArt-^  Cr^f^/j,  for  we  believe  they  J«ay  be  proved  by  moft  certain  Warrants  frora 
holy  Scripture,  and  as  fuch  we  receive  them.  But  ■  becaufe  that  bkiTed  funda- 
iuental  Truth  of  Chrift's  Divinity. is  called  in  Q^ieftion  in  thefe  laft  and  wer4  </t^ 
"J'imes  (as  every  other  Truth  is»  even  to  the  very  Being  of  God)  I  fl^alJ  therefore 
ior  the  good  of  the  Publick  infert  Part  of  aLetter  which  i  formerlv  wrote  ce<:aito- 
nally  to  a  Friend  in  London,   with  a  Defign  to  ihengthen  him  in  the  Faith  v  ani- 

I  hope  and  pray  that  God  will  blefs  it,   to  efFea  th©  fame  End  upon  fome  .that? 

'    ••  1  i  i  2  llAall 


426 


APPENDIX. 


{hall  read  it  in  this  Place.  It  followeth,  "  I  pray  God  to  eftablifh  you  In  the 
Faith  ;  and  I  denre  that  you  may  be  cautious  that  no  Man  fpoil  you  thro'  Philo- 
fophy  and  vain  Deceit.  For  whatfoever  fome  of  the  Difputers  ofthis  World  fug- 
geft,  in  Chrifl:  dweileth  all  the  Fulnefs  of  [Theotes)  the  Divinity  bodily,  yoh,2''^2' 
Col.  I.  19.  Col.  2.  9.  So  it  is  no  Robbery  for  him  to  be  equal  with  God,  Phil. 
2.  6.  Pi''/h  Chrift  is  the  mighty  God,  JJhi.  9.  6.  Secondly^  The  great  God, 
TifV.  2.  13.  Thirdly,  The  true  God,  i  job.  ^.  20.  Fourthly,  The  Almighty, 
Rev.  I.  8.  Fifthly,  The  Creator  of  Heaven  and  Earth,  [Gen.  i.  i.  with  John 
I.  1,2,3.  and  with  Pfal.  102.  24,25,26.  compared  with  Heb.  r.  10.)  and  of  all 
Things  vifible  and  invifible.  Col.  i.  16.  Sixthly,  The  all-knowing  {Job.  2.  2/\., 
25.  Job.  21.  17.  Heart-fearching  (Afat.  9.  4.  Lu.k.  7.  39,  40.  Ltde  9.  47.  Hd. 
4.  12,13,14.  Rev.  2.  23.)  only  wife  God,  i  Cor.  i.  24.  Col.  2.3.  i  Tim.  i.  16, 
17.  compared  with  i  Tim.  6.  14,15,16.  "Judev.  25.  Seventhly,  The  moft  high 
God,  Pfal.  78.  56.  compared  with  i  Cor.  10.  9.  ^£ls  7.  48,49.50.  The  Head 
of  all  Principality  and  Power,  (Col.  2.  10.)  who  is  over  all  Gcd  blefled  for  ever. 
Amen,  Rem.  9.  5.  Yea,  there  is  no  God  elfe  befide  him,  (Ifai,  45.  21,  22,  23. 
compared  with  Rom.  14.10,11.  Phil.  2.  10, r  I.)  Doubtlefs  this  caufed  St.Thomas 
to  fay,  A<^y  Lord,  and  my  God,  Joh.  20.  28.  And  tho'  it  be  faid  that  Chrift  was 
raifed  from  the  Dead  by  the  Glory  of  the  Father  (Rom.bi.^.)  yet  he  himfelf  faith, 
Dejlroy  this  Temple,  and  in  three  Days  I  will  raife  it  up  :  He  fpake  of  the  Temple  of 
his  Body,  Joh.  2.  19,21.  And  again  he  faith,  I  lay  doivntny  Life  that  1  may  take  it 
again  ;  no  Alan  taheth  it  from  me,  but  I  lay  it  down  of  my  f elf  :  1  have  Power  to 
lay  it  down,  and  1  have  Power  to  take  it  again,  Joh.  lO.  17,  18.  Now  all  this 
that  hath  been  faid  (with  much  more  of  like  Nature  that  might  be  faid  of  Chrift, 
according  to  the  Scriptures)  muft  needs  be  true,  but  cannot  agree  to  him  as  he  is 
Man,  or  to  a  God  by  Deputation,  a  made  God.  Therefore  this  that  hath  been 
faid  of  him,  muft  as  I  conceive,  befo  fpoken,  becaufe  he  is  God  by  Nature,  co- 
"eiTential,  co-equal  and  eternal  with  the  Father  &c.  for  moft  certainly  he  that 
made  all  Things  in  Heaven  and  in  Earth,  vifible  and  invifible,  was  not  made  him- 
felf, and  as  he  is  Man,  he  did  not  create  all  Things.  And  yet  that  he  is 
Man,  is  as  tru«  as  that  he  is  God.  So  he  is  David's  Lord,  and  David's  Son, 
Luk.  20.  44.  David's  Root  and  David's  Offspring,  Rev.  22.  16. 
Emanuel,  God  with  us,  Alat.  i.  23.  Vailed  in  the  Flefh,  Heb.  10.  20.  True 
Man,  the  Seed  of  the  Woman,  Gen.  3.  15.  Made  of  a  Woman,  Gal.4..  4.  The 
£eed  of  Jbraham,  Heb.  2.  16.  The  Seed  of  David,  Rom.  1.3.  The  Fruit  of  his 
Loins,  J^s  2.  30.  Of  the  fame  Flefh  and  Blood  and  Bone,  Eph.^.^o.  ^^.2.14. 
Now  as  St.  Paulfsihh,  Without  Coniroverfy,  great  is  the  Adyjiery  of  Godlinefs,  Gcd 
manif ell  in  the  Flefh, Uz,  iTim.  3.  16.  It  is  a  great  Verity,  and  yet  remains  a 
great  Myftery.  And  here  the  ^od  is  revealed,  tho'  not  the  ^omodo,  that  the 
Thing  is  but  not  hoiv  it  is  ;  that  Chrift  is  a  Perfon  having  in  him  the  Nature  of 
God,  and  the  Nature  of  Man,  this  is  clearly  revealed  j  hwthow  thefe  two  diffe- 
rent Natures  fliould  be  joined  in  a  perfonal  Union,  this  remains  a  Myftery.     To 

this  Dr. replies,  in  a  Book  which  he  gave  me  to  confider  of,  I  fuppofe  it   is  of 

liis  own  writing,  p.  7.  faith  he,   "   Not  only  how  this  can  be,   but  that  it  is  or  can 
le  lb,  is  a  like  unintejligible.  and  incomprehenfibie,  and   cotifequently,  can  be  no 

Revelation 


APPENDIX, 


4'-7 


Revelation  any  more  than  the  how,^'  I  anfwer  by  denying  his  Aflert;o;i,and  fay, 
it  is  not  alike  unintelligible  to  a  Believer,  that  has  received  the  Scriptures  for  the 
undoubted  Oracles  of  God.  For,  he  may  believe  and  be  fure  that  Chrift  is  God 
and  Man  in  one  Perfon,  becaufe  it  is  fo  revealed  in  the  Scriptures  which  are  true. 
But  hoiu  it  is  fo,  he  neither  knows  nor  heeds.  I  confefs  an  Unbeliever  cannot 
underftand  this,  whilft  he  remains  fuch,  tho'  he  has  a  great  Share  of  human  Rea- 
fon,  and  the  Advantage  of  a  learned  Education,  be  a  Proficient  in  natural  Know- 
ledge, a  profound  Philofopher  ;  the  ^od  may  be  alike  unintelligible  to  him  as 
the  ^omodo  ;  and  not  only  this,  but  alfo  the  Do<5lrine  of  the  Refurredlion  from 
the  Dead,  and  of  the  Crofs  of  Chrift,  and  of  his  dwelling  in  the  Saints,  are  as 
fenfclefs,  as  foolifh,  and  as  ridiculous  Fancies  to  fuch  a  Man,  as  that  Chrift  is 
God  and  Man  in  one  Perfon.  The  Reafon  of  all  is  this,  becaufe  he  believes  not 
the  holy  Scriptures.  Thefe  evangelical  Dodlrines  are  too  high  for  the  natural 
Man  :  Wifdom  is  too  high  for  a  Fool,  Prov.  24.  7.  and  fuch  are  all  worldly  wife 
Men,  while  they  remain  Unbelievers,  i  Cor.  3.  18,19.  ^  conceive  we  ought  not 
to  believe  any  Thing  that  is  contrary  to  all  Reafon, but  we  may  believe  that  which 
is  above  our  Reafon, which  we  cannot  fathom  or  comprehend.  Why  may  we  not 
allow  God  to  be  wifer  than  we,  to  referve  the  certain  Knowledge  of  fome  Things 
to  himfelf  ?  When  he  fays  it  is  foor  fo,  let  us  take  his  Word  for  it,  that  it  is 
true,  tho'  /;^w;  it  fhould  be  cannot  tell.  Or,  if  it  feem  to  us  tohe  contradiSlious^ 
yet  furely  it  is  the  highefl  Reafon  in  the  World  to  believe  it  io  be  true^  becaufe  God 
[peaks  it.  Certainly  it  doth  but  fee7n  to  be  a  Contradidion  j  for  if  God  hath  faid 
it,  he  can  reconcile  it,  tho'  in  our  fliallow  Apprehenfions  we  cannot.  Let  us  be 
fatisfied  that  the  Scriptures  are  the  undoubted  Oracles  of  God,  that  what  they 
fpeak,  God  fpeaks,  and  we  need  fearchno  further  for  theSoIutionofanyQueftion, 
than  to  find  it  written  there  :  LetReafon  givePlacetoRevelation,  and  all  is  well. 

But  let  usconfider  the  Dr's  Confequence  [confequentfy can  be  no  Revelation]  that 
is  the  Union  of  the  two  Natures,  God  and  Man  in  the  Perfon  of  Chrift,  not  only 
how  it  is  fo,  but  that  //  is/o  is  unintelligible  and  incomprehenfible,  as  the  Dr.  pre^ 
tendeth,  and  fo  confequently  can  be  no  Revelation.  Certainly  this  is  a  very  vicious 
Way  of  drawing  Confequences,  by  which  Way  of  arguing,  I  conceive,  one  might 
argue  away  all  Chriflianity.  It  is  altogether  as  unintelligible  and  incomprehenfi- 
ble, and  every  whit  as  unaccountable,  I  fay  not  onlv  to  carnal,  corrupt,  or  finful 
Reafon,  but  to  natural  Reafon,  the  Faculty  of  Reafoning,  or  the  Reafon  of  Man- 
kind fimply  fo  confidered  ;  or  how  the  Dr.  will  have  it  worded  that  Jefus  Jhould 
he  conceived  by  the  Holy  Ghoji.,  and  born  of  the  Virgin  Mary.,  and  arije  from  the 
Dead.,  as  that  God  and  Man  are  one  Perfon  inChriJi.  Will  the  Dr.  fay  confequently 
thefe  Things  can  be  no  Revelation  ?  I  hops  not.  But  if  he  fhall,  hisnextCon- 
fequencewill  be,  that  the  Gofpel  is  a  Fable,  and  the  Chriftian  Religion  an  Jm- 
poftor.  Surely,  tho'  I  cannot  by  human  Reafon  (never  fo  much  improved  j  un- 
derftand the  Incarnation  of  the  Son  of  God  in  the  Womb  of  the  Virgin,  the 
Refurredlion,  the  indwelling  of  Chrift  in  the  Hearts  of  his  People,  the  ^perfonal 
Union  of  the  two  Natures  &c.  and  fuch  like,  I  ought  not  to  fay  confequently  they 
are  not  revealed :  But  contrariwife,  I  fhould  fay  they  are  revealed,  and  confequently 
they  are  true,  tho'  1  cannot  underftand  them  by  human  Reafon.  I  Ihould  pro- 
ceed 


428  APPENDIX. 

ceed  further  with  the  Dr.  if  I  hadTime  ;  and  I  confide:  that  you  have  much  abler 
Workmen  in  London^    and  I  hope  many  Eagle-ey'd    faithful  Watchman   in   that 
oreat  Citv,  that  are  looking  diligently  left  any  Root  of  Bitternefs  fpringing  up 
trouble  the  Churches,    who  will  I  doubt  not  give  a  timely  Repulfe   to    the  Dr'^s 
Defigrj,  and  prevent  the  Growth  of  his  Error  :     Thefe  Confiderations  quiet  my 
Spirits,  and  make  me  lefs   folicitous  in  this  Affair.     I  have  two  Books  of  the  Dr's 
Mind,  I  guefs  of  his  Writing  ;  and  1  have  confidered  the  Matter,  and  well  per- 
ceive where  the  great  Strength  of  the  Dr.  and  his  Complices  lieth  :    Be  fure  to 
take  them  off  their  philofcphical  Way  of  drawing  Confequences  contrary  t-o  the 
Scriptures,  becaufe  the  Scripture  in  fome  Things y<rf/;j  contrary  to  their  Reafon  ;  I 
fay,  fee  that  you  unhinge  them  here,  and  hold  them  to  divine  Revelation,  the  fure 
Word  of  Prophecy,  tjie  Writings  of  the  Prophets  and  Apoftles,  and   reafon  with 
them  with  a  humble  Heart,  in  the  Fear  of  God,   and  they  will  never  be  able  ta 
ftand  againft  you  ;   for  great  is  Truth  and  prevaileth.     And  whereas  the  Dr.  de- 
iired  me  to  give  him  (by  fending  to  you)  my  Thoughts  of  his  Book,  therefore  pray 
give  my  Love  to  him,  and  tell  him,  tho'  I  love  him,   I  do  not   love   his  Way  of 
aflerting  the  divine  Unity  of  the  Gcd-head  in  the  ever  blefledTrmZ/y  of  the  Father^ 
Son^  and  Ho/y  Ghojf,  and  believe  I  fliall  never  change  my  Opinion  in  this  Cafe  ; 
not  becaufe  I  fear  to  lofe  a  Stipend   (as  he  fuggefts  concerning  fomej  or  hope  to 
gain  a  Stipend,  nor  from  the  Prejudices  of  my  Education.      But  I  am  more  fully 
confirmed  in  my  Opinion  by  a  fobe'r  and  impartial  Search  into  the  Matter  inCon- 
teft.     And  you  may  pleafe  to  tell  the  Dr.  further  from  me,  that  I  would  have  him 
to  do  that  which  I  doubt  he  will  be  very  loth  to  do,   that  is   to  become  a  Fool, 
that  fo  he  may  be  wife  ;   for  he  fhall  never  be  able  to  unfcreen  the  Secrets  of  Di- 
vinity by  his  dull  Philofcphy  ;  for  the  Things  of  the  Spirit  of  God  are  far  above, 
out  of  the  Sight  and  Ken  of  his  reafoning  Faculty  ;  and  are  as  foon  fand  often' 
foonfer  and  more  clearly)  difcerned  by  Men  and  Women  of  mean  Wits,  than  by 
great  Rabbi's,  who  are  Matters  of  Reafon.     They  are  the  only  true  Underftanders 
in  Divinity,  who  are  ftrengthned  with  Might  by  God's  Spirit  in  their  inner  Man, 
in  whofe  Hearts  Chrift  dwells  by  Faith,  who  being  rooted  and  grounded  in  Love> 
are  able  to  comprehend  with  all  Saints  what  is  the  Breadth, and  Length,  andDepth, 
and  Height,  and  know  the  Love  of  Chrift  which  paffeth  Knowledge  &c.     By  this. 
Letter  it  appears,  ^hat  we  believe  that  Chrift  is  God  of  God,  Light  of  Light  ^  very 
.God  of  very  God^  begotten  not  made  &c."     Thus  far  Rev.  Mr.  Hook,  who  1  think 
has  well  fpoken  in  Defence  both  of  our  Lord's  proper  Divinity,  and  of  the  Union 
of  the  two  Natures  in  Chrift,  hoping  that  by  this  Time  Mr.  Fojler  can  fee  many 
Syllables  and  Sentences  thereof  contained  in  divine  Revelation,  and  that  he  will  ac- 
cordingly receive  thefe  noble  Points  into*  his  Creed,  efpecially  fihce  b^  his  OWn 
QovihK\on  It  hx'mgs -whh  \i  xht  highej}zt\(i  7ioble/l  Credentials,    '       '!       ,/    '"''uf^ 
And  1  Would  yet  beg  the  Attention  of  his  reafoning  Powers,   While  I  further* 
reafoti  with  him  in  order  to  convince  him,  if  poffible,  that  the  Do(5lrine  6^  the 
Union  of  the  two  Natures  in  our  Emanuel,  and  that  the  Sufferings  of  theManhood. 
becoming  of  infinite  Value  by  Virtue  of  its  Union  with  the  Godhead  of  the  Son  of 
God,  are  to  be  found  upon  Record  in  (b.e  Chriffian  Revelatiorty  which  he  has  un- 
dertaken to  diefend  fi-om  the  Attacks  of  Deijls^     Now  not  to  multiply  Inftances, 

take 


APPENDIX: 


4^9 


take  the  Places  before-cited,  Rom.  9.  5.  "  Whofeare  thcFatbers,  and  of  whom 
as  concerning  the  Flefli  Chrift  came,  who  is  over  all  God  blefled  for   evermore. 
Amen.     Now  what  is  that  which  this  Propofition  plainly  offers,    but  that  Chrift 
vs  both  God  over  all,  and  a  IVfan  defcended  from  the  Fathers  ?     Let  foundReafon 
now  fpeak  if  it  be  not  as  plain  a  Propofition  as  can  be.     Doth  it   not  plainly  fay, 
t-hat  there  are  united  in  Chrift  Jefus  two  Natures,  divine  and   husnan  ?     For  as 
Man  he  cannot  be  God,  and  as  God  he  cannot  be  Man.     He  is  Man,  becaufe  as 
concerning  the  Flefli,   he  came  of  the  Fathers  :  He  is  God,    becaufe   he  is   over 
all  God  blefled  for  ever.     Doth  not  Reafon  it  felf,  whofe  Office  it  is   to   be  em- 
ploy'd  about  the  Evidence  of  Fadls,  when  it  fixeth  its  Eye  on   this,  fay   that   the 
Propofition  \5  plain,  and  the  Inference  ^^«w/«^  ?     So  alfo  when  Chrift  is  faid  to  be 
made  Sin  for  us,  who  knew  no  Sin,   that  we  might  be*  made  the  Righteoufnefs  of 
God  in  him  ;   and  that  he  redeemed  us  from  the  Curfeof  the  Law,  by  being  made 
a  Curfe  for  us  :  and  many  other  Scripture  Propofitions  of  the  like  Tenor,    and  in 
particular  his  being  called  a  Surety,  doth  not  all  this  J  fay,   naturally   imply  with- 
out the  leaft  Strain  of  Speech,  that  he  ftood  in  the  Sinner's  Roofn  and  Stead,  in  or- 
der to  fatisfy  God's  offended  Juftice,   to  free  them  from  the  Curfe  of  the  Law, 
and  to  purchafe  by  the  Price  of  his  moft  precious  Blood  for  them,   the  P'orgive- 
rcfs  of  their  Sins  ;  and  in  a  Word,   both  Grace  znd  eternal  Glory  f     Yea, if  Mr. 
fo/ler  in  his  Poftfcript  Apology  would  not  be  underftood  to  mean  thus  much,  when 
be  pleads  for  himfel/,   that  "  he  had  fet  forth  the  Death  of  Chrift  in  the  ftrongeft 
f.icrifical  Phrafes,   and  that  by  tdie  wife  Appointment  of  God  we  are  to  confider 
the  Death  of  Chrift,  as  the  Thing  upon  the  Account  of  which  he  pardons  our  Sins, 
and  confers  Life  and  Immortality  upon  us  :"  I  fay,  if  Mr.  F.  by  thefe  Expreffions 
would  not  be  underftood  to  mean  thus  much,    'tis  evident   that  his  Words  are 
w'nhout  a  proper  hone/i  Atleaning,  hut  are  of  a  private  Imerprent'ion,   and   a    meer 
Jmu/emeit-..    Either  he  recants  what  he  had  before  faid  againft  the  Dodlrine  of 
original  Sin,   our  Lord's  proper  Divinity,  Satisfaction,  the  DocSlrine  of  theUnion 
of  the  two  Natures,  and  that  of  our  being  juftify'd   by  an  imputed  Righteoufnefs, 
or  he  does  not.     If  he  does  ;    why  doth  he  not  plainly  and  exprefly  tell  his  Reader 
ft)  ?     Yea,  if  he  does,    how  comes  it  to  pafs  that  even  in  the  very  Entrance  of  his 
apokgriical  Poftfcript  he  ftill  infifts  on  what   he  had  faid   before  concerning  thefe 
Dodtrines,  viz,   that  there  is  not  a  Syllable  of  them  in  all   the  New  Teftament  ? 
Why  does  he  leave  the  invidiousTurn  and  perverfe  Interpretation,   which  he  gives 
unto  the  Dodrine  of  Chrift''^  htercejjion,  which  is  founded   upon  his  SatisfaSiion  ; 
without  the  leaft  Alteration  or  Apology  for  the  fame  ?      Why  doth  he  not  urge  the 
Neceffity  of  p'aith  in  the  Blood  and  Righteoufnefs  of  Chrift,  as  that  alone  by  which 
we  are  juftified  in  tbeSight  ofGod,w6  declare  inBehalf  of  his(iod-head  Chara6ler, 
of  which  he  has  endeavoured  to  rob  him  ?   But  not  one  Word  of  all  this  that  I  can 
find,    thro'out  the  numerous  Pages  of  three  Volumes  of  his  Works,    altho'  I  fought 
for  the  fame  with  Diligence.     Alas,   that  I  fliould  lofe  my  Labour  !     But  rather" to 
ray  Grief  I  ftnd  (as  I  before  obferved)  Mr./V?f;'sDeclarations  againft  thofe grand 
Points,  do  ftand  with  their  original  Keenefs  and  Severity.     Whereas  had  he  been 
foundly  convinced  of  ^he  grcatne/s.o/his  Sin  in  fpeaking/»  dijlmwurahly  of  the  Son 
of  God,  the  Union  of  hjs  two  N4.t,ures,  his  g^tisfaaion  &  Jpipwted  Svigbteoufnefs 
t  Viviiii  v'iii  "  .  and 


43©  J    T    P    E    N    D    IX. 

and  Intercelfion,  wfcWi  fhouW  have  had  fuch  a />/«/«,  full  &  pemUntial&nApohgy, 
as  would  have  left  it  beyond  all  Doubt  that  Mr.  F — r  had  truly  repented  of  and 
difcarded  hisErrors  in  thefe  greatPoints.  'Till  this  be  done^veryjudiciousReader 
will  readily  conclude,  that  he  is  femper  Idem,  notwithftanding  his  patched  up  Apo- 
logy to  amufe  his  Friends,  who  were  difplcafed  with  fome  of  his  wild  U  loofekc- 
counts  of  Chrift's  Death.  The  Points  of  Chrift's  proper  Divinity,  the  hypofta- 
tical  Union,  his  Satisfadtion  and  Interceffion,  and  the  Dodtrine  of  original  Sin, 
are  fo  infeperably  conneded  together,  that  he  who  holds  the  one^  holds  all,  and  he 
that  denies  one  denies  all.  There  is  no  Medium  between  Mr.  /"'jAccount  of  thefe 
Points  and  ^ttr's.  Therefore  without  wz;W«^  the  Matter,  let  him  openly  ix.  fairly 
declare  which  of  thefe  he  is  for.  What  more  evident  in  divine  Revelation  than 
thii,  that  by  Vertue  of  the  Union  of  the  two  Natures  in  Chrift,  the  Sufferings  of 
the  human  Nature  became  of  infinite  Value,  whereby  he  purchafed  his  Church, 
or  bought  the  fame  with  the  Price  of  his  Blood,  together  with  Grace  &  Glory,  for 
her?  See  and  confider  well  the  Charge  St.  Pa:// gave  to  the  Elders  of  Ephefus, 
Adt.  20.28.  "  Take  heed  unto  your  felves,and  unto  all  theFlock,  over  the  which 
the  Holy  Ghoft  hath  made  you  Overfeers,  that  you  feed  the  Church  of  God  which 
he  (God  j  hath  purchafed  with  his  own  Blood.  Is  not  the  Blood  of  Chrifl,  the 
Price  of  our  Redemption,  here  plainly  called  the  Blood  of  God  ;  by  which  the 
Apoflle  ftrengthens  and  enforceth  his  Exhortation  to  the  Elders  to  take  Care  of 
the  Church  which  was  purchafed  with  fo^r^<j/,  io  exceeding.,  great  znd  precious  z. 
Price,  the  precious  Blood  of  Chrift  the  Son  of  God,  who  thought  it  no  Robbery 
to  be  equal  with  God.  And  why  was  it  called  the  Blood  of  God,  but  becaufe  the 
Man  Chriit  Jefus  was  alfo  truly  and  properly  God  ?  To  fay  otherwife,  is  at  once 
to  difhonour  Chrift,  bringing  him  down  into  the  Rank  of  meer  Creatures,  to  un- 
derwilue  the  Merit  and  Vertue  of  his  mo/i  precious  Blood,  to  enervate  the  Force  of 
the  Apoftle's  Argument,  and  to  make  fad  the  Hearts  of  theChildren  of  God,  whom 
God  would  not  have  made  fad. 

I  might  here  alfo  in  a  more  particularManner  proceed  in  theProof  of  theDodlrinc 
of  the  holy  Trinity  ;  but  as  I  defign  Brevity,  and  as  this  grand  Article  is  already 
io  fully,  largely  and  pertinently  handled  by  diverfe  pious  and  learned  Men,  fo  I  fhall 
refer  my  Reader  to  their  feveral  Labours.  Only  I  would  beg  Leave  to  infert  onie 
PalTage  oh  that  Head,  from  the  Works  of  the  eminent  Dr.  fVilliam  Bates,  and  to 
that  tranfcribe  what  the^^^z-a/Baptifts  of  the  lafl  Century  fay  upon  that  Head, 
and  of  the  hypoltatical  Union,  in  their  printed  Confeffion  of  Faith,  commonly 
hound  up  with  Mr.  Thomas  Grantham's  Folio  Works,  formerly  a  noted  general 
Baptifl:,  where  alfo  he  defends  the  grand  and  important  Dodlrine  of  Chrift's  im- 
puted Righteoufnefs ;  which  I  would  beg  our  modern  general  Baptifl  Friends  to 
read,  and  in  reading  to  fee  and  confider  from  whence  they  are  fallen  and  repent, 
and  hold  to  their  firft  Principles  in  thefe  Points.     Chrijiianijmus  Primitivus. 

The  firft  Article  of  the  faid  Confeffion  of  Faith  runs  thus,   '  Wc  believe  and 

*  are  very  confident,  that  there  is  one,  and  but  one  living  and  true  God,  who  is 
<  from  Everlafting  to  Everlafting,  and  changeth  not,  without  Body,  Parts  or 
«  PafTions,  effentially  prefentin  all  Places,  of  infinite  Power,  Wifdom,and  Good- 

*  nefs,  the  Maker  and  Preferver  of  all  Things  in  Heaven  and  Earth,  vifible  and 

**  invifible  ; 


APPENDIX.  43  E 

*  invifible  ;  and  in  this  divine  and  infinite  Being,  or  Unity  of  the  God- head, there 

<  are  three  Perfons,  Father,  Son,  and  Holy  Gholt,  of  one  Subftance,  Power  and 

<  Eternity:  but  as  for  all  other  Doflrines  that  are  contrary  and  oppofite  to  this  a- 

*  bovefaid  Article,   we  abhor  and  folannly  froieji  againji  them. 

3.  »  That  the  fecond  Perfon  in  the  Trinity  is  the  only  begottenSon  of  God, who 
«  did  in  theFulnefs  of  Time  take  to  himfelf  of  our  Nature  and  Subftance,  in  the 
«   Womb  of  the  bleffed  Virgin  Mary^  of  whom   (in  Refpeil  of  the  Fiefh)  he  was 

*  made,  and  fo  is /r^/^  G(7i^,   and /rw,?  ^i/^/z  our  Emanuel  Chrifl." 

All   which   is  perfedly  agreeallc  with  holy  Scripture,   ijoh.^.'j.   "There  are 
three  that  bear  Record  in  Heaven,   the  Father,  the  Word, and  the  Holy  Ghoft,and 
Thefe  Three  are  One.     Mat.   28.2c.  Go  ye  therefore,   and  teach  all  Nations, 
baptizing  them,    in  the  Name  of  the  Father,  and  of  the  Son,    and    of  the  Holy 
Ghoft".      "  The  Word  was  made  Fkfh,and  dwelt  among  us."     Now  I  fay^fmce 
God  who  knows  himfelf  bc(t,   and  fmce  he  hath  given  this  Account  of  himfelf  in 
the  Chriftian  Revelation,   which  brings  with  it  the  higheji  zn6.  nobleji  Credentials, 
'tis  highly  r^fir/o«a/^/^  that  we  his  Creatures  fhould  readily  afTent  hereunto  without 
the  leaft  Hefitation,  or  ufing  any  captious  Qiieties,   how   can  thcfe  7  h  ngs    be? 
Efpecially  when  withal  we  confider  the  Shallownefs  of  our  finite  Capacities,   the 
vaft  Inequality  of  our  Knowledge,  with  that  Knowledge  God  hath  of  Ijimfelf  as  a 
Being  of  infinite  Perfedtions,  folemnly  bearing  in  Mind,  that  God  the  Author  of 
our  Being  and  reafonable  Faculties,   did  not  give  us  Reafon  to  rehl  againft  his 
Teftimony,  but  to  obey  the  fame.     God  muft  ceafe  to  be  God,  and  we  ceafe  to  be 
finite  Creatures,  could  we  grafp  his  Nature  and  Perfections.      What  do  we  better 
than  undeify  him,    when  we  fancy  our  felves  capable  of  underdanding  his  Kflcnce 
to  \\\^full^   fo  as  that  we  will  not  h^Wtyc  any  further  than  we  can  comprehendh'xm  ? 
Doth  God  know  himfelf  beji,  or  do  we  know  him  better^  that  we  dare  contradict 
the  Account  he  hath  given  of  himfelf,    fa\ing   this   cannot  be  fo  ?      Which  is  in 
Efftcl  to  fay  that  unlefs  God  fees  fit  to  give  fuch  a  Revelation   of  himfelf  which 
we  can  have  (nil  Ideas  of,  and  be  able  of  making  out  by  the  Searches  and  Corn- 
prehenfions  oi  Reafon,  we  will  not  believe  him  !    If  vve  are  refolved  not  to  carry 
our  Faith  of  cr  concerning  him  one  Jot  beyond  our  Underftanding,   what  a  little^, 
narrow,  contemptible  Deity   fhall  we  make  him  to  be  ?     A  B!a(j-)hemy  to  be  ab- 
horred with  the  greateft  Abhorrence  !      "I  will  (fays  Dr.  Bates)  briefly  confi- 
der what  is  objeCled  againft  fome  Do<5trines  of  the  Gofpcl,  viz.    the  Trinity,  the 
divine  Incarnation,   the   mean  State   and   Sufi^trings  of  the   Son   of  God  in   the 
World  ;  thefe  Points  have  been  oppofed  by  the  Jews,  and  fome  other  Infidels,  as 
meer   Impoffibilities,  direclly  contrary  to   the  Reafon  of  Mankind.     To  this  t 
anfwer.    We  muft  diftinguifh  between  what  is  incomprehenfible  to  human  Rea- 
r:)n,   aid  what  is  repugnant  thereunto  ;   between  the  Things  which  Reafon  casV'' 
not  perfectly  underftand   how  they  cm\  be,   and   the  Things  which   it   perfeCib/ 
ijfitlerilands  that    ihey  cannot  be,      N.itural   I^ioht    may  not  be  able   todifcover 
the  Being  of  fome  Things  and  theManner  of  their  Exigence,   which  really  are. 
But  what  it  fees  10  involve  a  Contradiction,   is  abfolutely  irnpcflible.     Now  ther^ 
is  no  Point  in  the  whole  Complection  of  the  Chriftian  Faith  that  is  repugnant  to 
Reafon.     The  Unity  and  fupream  Kquahtv  of    the  three  Perfons  in  the  Go<i.- 

K  k  k  Head, 


432  APPENDIX. 

Head,  tranfcend  our  Conception,  but  Reafon  [mark  this)  cannot   prove  it  to  be 
impoiUble  ;   for  the  Eflence  of  God   is   not  of  the  fame  Condition  with  created 
Subftances  j  (o  that  tho'  in  the  whole  Compafs  of  the  Creatures,  there  is  no  like 
Inftance,   but  one  Nature  is  always  joined  with  one  Subftance  ;  yet  it  doth  not 
follow  that  the  divine  Nature  doth  not  fubfifl  in  three  Perfons.     All  the  Difficulty 
that  is  pretended  to  be  invincible  is  this,   that  the  Manner  of  it  is  incompre- 
henfible  ;   and  'tis  neceffhrilv  fo^   for  it  is  impoffibie  that  what  is  infinite  fhould  be 
comprehended  by  a  finite  Mind"  ;  thus  far  the  Do6for.      What  he  further  adds 
being  too  large  to  recite  here,  I  refer  the  Reader  thereunto,     Folio  Works^  P*  7  i 
and  onwards.     Tho'  1  think  proper  to  add  what  this  worthy  Author  further  fajs 
p.  516.    "  The  Do6irine  of  the  Trinity  is  fo  exprelly  fet  down  in  the  Gofpel  of 
Chrilf,   that 'tis  impoffibie  the  Son  of  God,   who  is  infinite  and   eternal   Love, 
•wh,:)  gave  himfelf  for  our  Redemption,  fhould  have  declared  it,   and  engaged  his 
Difciples  fin  all  Ages  and  Places^   in  an  Error  of  fuch  dreadful  Confequences  as 
the  worfhiping  thofe  who  are  not  God."     And  fince  fome  Perfons  ftoo  manyj 
make  but  a  light  Matter  of  believing  or  not   believing  this  grand  Article,   with 
-many  others  of  the  Chriftian  P'aith,  I  fhall  with  a  View  to  their  fpiritual  and  eter- 
nal Good,  beg  them  ferioufly  to  confider  what  this  great  and  good  Man   hath  to 
fay,   p.  516,  517.    "  'Tis  alledged   f  fays  he)   (hat  if  a  Perfon  fincerely  fearches 
into  the  Scripture,    and  cannot  be  convinced   that  the  fupernatural  Doctrines  of 
the  Trinity,  and  others  depending  upon  it  are  contained  in   them  ;   he  fhall  not 
be  condemned  by  the  righteous  Judge  of  the  VVorld  for  involuntary  and  fpecula- 
tive  Errors.     To  this  (fays  the  Doilor)  I  anfwer,    i.  This  Pretence  has  deceived 
many  who  were  guilty  of  damnable  Herefies^  and  there  is  great  Reafon  to  fear  de- 
ceives Men  (till.      The  Heart  is  deceitful  above  all  Things,   and  mod  deceitful  to  it 
felf.      Who  can  fay  that  neither  Intereft  nor  Paffion,  neither  Hope  nor  Fear,  nei- 
ther Anger  nor  Ambition,  have  interven'd  in  his  Enquiry  after  Truth  ;   but  that 
he  has  preferred  the  Knowledge  of  divine  Truths   before  all  temporal  Refpedts, 
and  yet  he  cannot  believe  what  the  Scripture  reveals  of  the  Nature  of  God,  and 
the  d^conomy  of  our  Salvation  ?     Let  this  imaginary  Man  produce  his  Plea,   for 
1  believe  there  never  was  any  fuch.      There  are  many  that  make  Reafon  the  fove- 
reign  Rule  of  Faith,   and  determine  fuch  Things  cannot  be  true,  becaufe  they 
cannot  underftand  how  they  can  be  true.      Prodigious  Inference  !    the   mofl  ab- 
furdof  all  Errors  that  makes  the  narrow  Mind  of  Man  the  Meafure  of  all  Things. 
T  his  is  the  proper  Principle  of  that  horrible  Compofition  of  Herefies  and  execrable 
Impieties,   which  fo  many  that  are  Chriftians  in  ProfefTion,    but  Antichiftians  in 
Beliefjboldly  puhlifl-i.     They  will  chufe  to  err  in  Matters  of  infinite  Importance, 
rather  than  confefs  their  Ignorance  ;   and  which  is  aftonifliing,  they  will  readily 
ackr}owledge  the  Dcfedivenc-fs  of  Reafon  with  Refpe6l   to  the  Underflanding  of 
themfelves,  but  infolently  arrogate  a  Right  to  determine  Things  in  the  Nature  of 
God.      'Tis  true,   Ignorance,  the  more  invinciblr,    is  the  more  excufable  ;     but 
when  the  Error  of  the  Mind   is  from  the  vicious  Will,   both  the  Error  and  the 
Caufe  of  it  are  finful  and  inexcufable.      When  the  corrupt  Will  has  an  Influence 
upon  the  Underltanding,     and  the  Mind  is  (tain'd  with  fome  carnal  Luft,   when 
a  Temptation  diverts  it  from  a  furious  and  fincere  confidering  the  Reafons   that 

fhould 


APPENDIX.  433 

fhould  induce  us  to  believe  divine  Doftrines,  their  Unbelief  will  be  juflly  punifh- 
ed.     The  Scriptures  declare,    xhn  an  evil  Heart  is  the  Caufe  of  Unbelief :     Pride 
and  Obftinacy  of  Mind  and  carnal  Lufts  are  the  Caufe  that  lo  many  renounce 
thofe  eternal  Truths  by  which  they  fhould  be  faved.     2dly,   'Tis  alledged  (Tays 
the  Dodtorj  that  fpeculative  Errors  cannot  be  damnable.     To  this  I  anwfer,  ift. 
The  Underflanding  of  Man  in  his  original  State  was  Light  in  the  Lord^  and  regu- 
lar in  its  Dire(£lions  ;    now  'tis  dark  and  difordered  in  the  Points  of  Religion  that 
are  revealed,   any  Error  induces  Guilt,   and  if  obftinately  defended,  expofes  to 
Judgment.     Some  Truths  are  written  becaufe  necefTary  to  be  believed,  others 
are  to  be  believed  becaufe  written.     2dly,  According  to  theQuality  of  theTruths 
revealed  in  Scripture,  fuch  is  the  Hurtfulnefs  of  the  Errors  that  are  oppofite  to 
them.     Some  Truths  are  necefTary,  others  are  profitable  :    Some  Errors  are  di- 
redlly  oppofite  to  the  faving  Truths  of  the  Gofpel,  others  by  Confequence  under-  , 
mine  them.     Thofe  who  deny  the  Lord  that  bought  them  are  guilty  of  damnable  //<?-' 
refy^  capital  Errors,  not  holding  the  Head,  Col.  2.19.     3dly,  The  Dodlrine  of 
the  Trinity  is  not  a  meer  fpeculative  Truth,  nor  the  Denial  of  it  a  fpeculative 
Error  ;   the  Trinity  is  not  only  an  Obje61:  oi  Faith ^  but  of  Worjhip.     In  Baptifm 
we  are  dedicated  to  the  facred  Trinity,  /;;  the  Name  of  the  Father,  Son  and  Holy 
Ghofl  ;  which  clearly  proves  that  they  are  of  the  fame  Authority  and  Power,  and 
confequently  of  the  fame  Nature  ;  for  'tis  impofTible  to  conceive  of  three  infinite  , 
Beings,  for  by  Neceffity  one  would  limit  another.     The  Apofile  declares,  IFith- 
cut  Controverfy  great  is  the  Myflery  of  Godlinefs,  God  rnanifejled  in  the  Flejh.      The 
Nature  and  End  of  this  divine  Myftery  is  to  form  the  Spirits  of  Men  to  believe  and 
love  and  obey  God  ;  for  in  it  there  is  the  clearefl  Revelation  of  God's  admirable 
Love  to  Men,  of  his  unfpotted  Holinefs,  his  incorruptible  Juflice,  the  great  Mo- 
tives of  Religion.     In  that  divine  Do61:rine  we  have  the  moft  ravifliing  Image  of 
Piety  and  Virtue,   the  moft  becoming  the  Nature  of  God  to  give,  and  of  Man  tQ 
receive.     Briefly,  God  commands   us  to  believe  in  his  Son  :    Without  P'aith  i(i. 
him,  weareuncapable  of  Redemption  by  him.      When  Chrift  performed  mira- 
culous Cures,  he  required  of  the  Perfons,  whether  they  did   believe  in  his  divine 
Power,  and  what  he  declared  himfelf  to  be  ?     Eleding  Mercy  ordains  theMeans 
and  the  End.     The  Apofile  ^zW  thanks  to  God,  becaufe  he  has  chofcn  the  ThefTalo- 
nians  to  Salvation  thro'  SanSf  if  cation  of  the  Spirit,  and  the  belief  of  1 1:  e  Truth, iThtL 
2.  13.     Holinefs  and  Faith  in  the  Dodrines  of  the  Gofpel,  are  indifpenfableQua- 
lifications  in  the  learned  and  ignorant,   that  would  be  faved  by  the  Son   of  God. 
'Tis  a  high  Contempt  of  the  Truth  and  Goodnefs  of  God,   not    to  yield  a  firm 
AfTent,    to^  what  he  has  revealed  concerning  our  Salvation  by  his  incarnate  Son  : 
He  that  believes  not  the  Record  that  God  hath  given  of  his  Son,    makes  God   a   Liar^ 
I  Joh.  5.  10.     This  infinitely  provokes  him,  and  inflames  his  Indignation.     To 
difbelieve  the  Teftimony,  that  Jefus  Chrijl  has  given  of  the  Divinity  of  his  Per- 
fon  and  Doarine,    is  to  defpife  him  ;    it  robs  him  of  his  eflential  and  his  acquired 
Glory,  by  the  Work  of  our  Redemption.     There  can  be  no  true  Love  of  God, 
without  the  Knowledge  of  him  as  he  is  revealed    not  only  in  his  Works,   but   in 
his  Word.      Our  Saviour,  who  is  the  Way,  the  Truth  and  the  Life,  has  declared, 
when  he  gave  CommifTion  to  his  Apoftlcs  to  preach  the  Gofpel  to  the  World, 

K  k  k  2  IVhoever 


434 


APPENDIX. 


Whoever  belteveth  and  is  baptized  Jhall  befaved  ;  whoever  believeth  not  Jhall  be  damned. 
We  cannot  make  Laws  to  be  theRule  of  God'sjudgmeni,  but  muft  receive  them. 
However  fome  may  flatter  erring  Perfons  in  their  Security,  it  will  be  found  in 
the  great  Day  that  Infidelity  in  the  Light  of  the  glorious  Gofpel  will  have  no  Ex- 
cufe  before  God."     Thus  far  the  Rev.  Do6tor. 

We  will  now  attend  to  what  Mr.  Fojier  fays  about  Myfleries,  Vol.  i.  Ser.  7. 
on  Deut.  29.  29.  '*  A  Miftery  in  the  Scriptuie  Senfe  of  it  is  a  Thing  that  natu- 
ral Reafon  could  not  difcover,  and  confequently  which  muft  have  been  unknown 
if  God  had  not  revealed  it  j  and  of  this  Kind  I  own  there  are  feveral  Dodrines  in 
the  Chriftian  Religion  before  the  Revelation  was  given,  xvere  Myfteries  ;  but  ceafe 
to  be  Myfteries  now  they  are  revealed,  Adark  8.  ii.  Rom.  16.  25.  i  Cor.  15.51. 
{So  then  Mr.  Fofter  owns  the  Doiirine  of  the  RefumSlion.)  He  goes  on,  "  The' 
certain  Things  are  Parts  of  our  Religion  that  were  Myfleries,  'tis  not  our  Duty 
to  believe  or  pra£tice  any  Thing  that  is  flill  a  Myftery.  To  believe  DocSlrines 
that  arey?/// myflerious  is  to  believe  without  Ideas,  to  believe  what  we  know  no- 
thing of,  this  in  the  Nature  of  the  Thing  is  impoffible.  If  we  examine  the  Doc- 
trines of  the  Chriftian  Religion,  we  fhall  find  in  Fa<5l  that  they  are  plain  and  eafy 
Truths  ;  and  that  as  we  cannot  in  Reafon,  we  are  not  obliged  by  Revelation  to 
carry  our  Faith  one  Jot  beyond  our  Underftanding.  If  you  fay  that  you  cannot 
account  for  \.he  jManncr  of  God's  creating  the  World,  or  for  the  Manner  in  which 
he  exifts  every  where,  of  the  general  Refurrcclion  and  the  like  ;  1  anfwer,  'tis  no 
Part  of  your  Religion  to  account  for  it,  where  the  Myftery  begins  Religion  ends, 
Myfteries  yield  neither  PJeafurenor  Profit,  they  are  really  ncthing  at  all  to  us  ; 
nay  we  cannot  io  much  as  admire  them,  becaufe  Admiration  nece/Tarily  fuppofes 
that  we  have  the  Knowledge  of  the  Grandeur,  or  of  theWcrth  and  Excellency  of 
theObjedl ;  the  utmofl  therefore  that  can  be  faid  is  that  we  are  confounded  and  puz- 
zled. The  Defign  of  Revelation  could  not  be  to  confound  the  Underflandings  of 
Men  with  deep  &  inexplicableMyfteries  ;  and  it  muft  be  abfolutely  unbecoming 
the  infiniteWifdom  of  God  to  be  at  the  Expence  of  MiracleSj^c  fending  an  extra- j 
ordinary  Meilenger  from  Heaven  meerly  to  nonplus  and  puzzle  humane  Reafon, 
and  make  ignorant  Men  ftare.  Let  any  Man  aik  himfelf  of  what  Ufe  are  Dif- 
putes  about  Perfonalities,  Subfiftencies,  the  hypoftatical  Union,  and  other  famous 
Points  which  diftracl  the  Vulgar." 

Thus  merilv  doih  Mr.  Foflcr  go  on  in  exploding  of  and  punning  upon  the  great 
Dodlrines  of  the  Gofpel,  particularly  thofe  of  the  holy  Tiinity,  and  the  Incarna- 
tion of  the  Son  cf  God,  with  all  othery^zi^^tt;  Points  that  bear  Affinity  therewith, 
■of  which  we  had  a  largeSpccimen  before.  So  that  whilfthe  tells  hisReader  where 
the  Mvfl'ery  begins  Religion  ends,  he  has  given  him  an  Opportunity  of  know- 
ing that  Mr.  Fo/ier's  Religion  is  neither  fo  large  nor  fo  long,  but  the  Beginning 
and  End  too  of  it  may  be  ^flyf/j'difcerned, without  theExpencc  oi  racking  ibeBraia, 
or  di/lra^ing  the  Alind,  even  of  the  Fu,gar,  whofe  Capacities  are  but  fmall,  and 
whofe  I\'linds  are  uncultivated.  And  tho'  I  cannot  (according  to  Mr.  FoJler'sRule 
for  Admiration  abovej  fo  much  as  admire  either  his  Religion,  or  the  Manner  of 
his  ti eating  the  grand  Points  of  the  Chriftian  Revelation  ;  yet  how  can  I  forbear 
hsinz  confounded  and  puzzled  to  think  how  fo  accuie  and  expert  a  Reafoner  as  HE 
°     -^  ihould 


APPENDIX.  435 

ftiould  in  the  very  midft:  of  his  rhetorical  Flourifhes,  fo  forget  himfeU  at  flatly  to 
contradid  his  own  Dilates  as  he  doth,  by  difaliowing  of  theDo£lrines  of  the  holy 
Trinity,   and  the  Incarnation  of  the  Son  of  God,   to  be  Articles  of  the  Chriftian 
Faith,  becaufe  we  cannot  account  for  the  Modus  or  Manner  of   the  fame  ;  whilft 
at  the  fame  Time  he  readily  admits  of  the  Dodrine  of  the  Refurrefjiion  to.be  an 
Article  of  theChriftianFaith  ;  altho'  fas  we  may  fee  by  his  own Wordsj  he  can  no 
more  Account  for  the  Modus  or  Manner  of  that  than  of  the  others.      Altho'  Mr. 
F.  cannot  form /i/// Ideas  of  the  Doclrine  of  the  Refurredtion  of  the  Dead,   as  to 
the  lUanner  of  it,   yet  by  his  own  Acknowlegemeflt  it  is  both  one  of  the  Articles 
of  the  Chriltian  Religion,  and  ^  plain  and  eafy  Truth.     And  fo  it  is,  I  grant,  as 
to  the  Fa^^   the  Thing  it  felf^  that  it/J^allbe.     In  which  Senfe   I  take  Mr.  F.   to 
mean  :  It  heingplainly  and  pofitively  ailerted  in  the  Chriftian  Revelation,  which 
brings  with  it  the  highejt  and  nobleft  Credentials^   that  there  fliall  be  a  Refurre6tion 
of  theDeadjbotli  of  the  Juft  and  of  theUnjuft.     To  this  1  would  add,  and  is  it  not 
as  plainly  h  pofitively  exprelled  in  ih^  fame  Revelation, that  there  are  Three  that 
bear  ReconJ  in  Heaven,   the  Feather,   the  Word  or  Son,  and  the  Holy  Ghoft,  and 
that  thsfe  Three  are  One  ?     And  that  this  Word  or  Son  was  made  FJefh  &  dwelt 
amongli  us  — with  divers  other  plain  Texts  of  Scripture,  of  which  before  more 
atlaige?     And  yet  fhall  thefe  Propofitions  be  rejected   at   NullitieSy  whilft  the 
otiier  is  without  Hefitation  admitted  as  an  Article  of  the  Chriftian  Faith  ?  Will 
Mr.  /'.  take  God's  IVordzs  the  Ground  of  his  Faith  In  one  Point  of  the  Chriftian 
Religion,  and  not  \n  another  ;    efpecially  when  the  feveral  Propofitions  as  to  Mat" 
ters  oi  FaSi  are  equally  obvious  according  to  the  exadeft  Rules  of  Speech  and  In- 
terpretation of  Words,  and  being  duly  compared  with^other  Scriptures  ?    The 
Dodlrine  of  the  Refurredion  is  a  Point  o^  pure  Revelation  as  much  as  the  others  ; 
and  which  as  to  the  Modus  we  cannot  account  for  any  more  than  we  can  for  the 
vthers^  and  yet  i\\Q former  muft  be  readily  admitted  to  have  a  Place  in  our  Creed, 
whilft  the  latter  are  to  be  rejected  as  Nullities  ;   and  which  is  yet  worfe,  we  muft 
not  be  admitted  fo  much  as  lo  admire  them,becaufe(faysMr.F.)  Admiration  necef- 
farrly  fuppofes  that  v/e  have  a  Knowledge  of  the  Grandeur  or  of  the  Worth  and 
Excellency  of  the  Object.     I  am  indeed  heartily  forry  to  find  that  Mr.  F.  who 
bears  the  facred  Chara6ler  of  being  a  Minifter  of  God's  holy  Word,  cannot  fee  fo 
much  Grandeur,  Glory,  Worth  and  Excellency  in  an  incarnate  God  our  blefled  Ema- 
nuel, as  to  raife  his  devoutAdmirations  of  him,  and  the  Way  of  Salvation  by  him, 
as  before'expliined  ^  iiow  indeed  can  he,  when  he  don't  believe  the  Record  which 
God  in  the  Chriftian  "Revelation   hath  given  of  him  ?     However  a  Believer  will 
chearfully  and  devoutly  f^y  with  theSpoufe  of  Chrift,    My  Beloved  is  white  and 
ruddy, the  chiefe/l among  ten  thoufands^yea  he  is  altogether  lovely  ;  and  with  theChurch 
of  old  with  holy  Admiration,  This  is  the  Lord's  doing,  and  this  is  marvellous  in  our 
Eyes.  Pfal.  1 1 8.  23.    and  with  the  holy  adoring  Apoftle,   Without  Controverfy 
great  n  (mark  not  only  z^aj  but  is)  the  Myftery  of  Godlinefs,  God  manifeft   in 
the  Flcfti,  I  Tim.  3.  16.     Where  obferve   that  notwithftanding  the  Revelation 
which  had  been  already  given  of  the  Incarnation  of  the  Son  of  God, the  Union  of 
the  divine  and  human  Natures  in  the  Perfon  of  our  Emanuel  ;    the  Apoftle  ftill  a- 
voucheth  it  to  be  a  MyfJery,  yea  2i  great  Myftery,  and  asfuch  he  mentions  it  as  an 

Article 


4qB.  appendix. 

Article  of  his  Cbrlftlan  Faith,  and  views  aud  fpeaks  of  it  with  devout  Jdmiraiion, 
altho*  Mr.  Fo/ier  will  not,   who  fees  nothing  in  that  nohle  Objeif^  nothing  of  fuch. 
Grandeur,  Worth  or  Excellency  therein,  wherefore  he  fhould  either  believe  in  or 
admire  the  fame.     Why  ?  what  is  the  Reafon  ?    This  I  will  leave  St.Faui  to  give 
and  determine,  i  Cor.  2.  14. 

It  is  not  indeed  a  Myjiery  in  \he  fame  Senfe  and  Degree ^  as  it  would  have  been  in 
Gafe  it  had  been  never  revealed,  but  kept  intirely  a  hidden  Thing  ox  fecret.  For  if 
no  Revelation  at  all  had  been  made  of  it,  then  not  being  at  all  known,  could  not 
at  all  have  been  believed,  fince  Knowledge  atleafl  of  the  FaSf  or  Thing  it  felf  doth 
neceflarily  precede  Faith  or  Belief:  Yet  fince  after  the  Revelation  given,  our 
Knowledge  of  this  grand  Point  (confidered  in  its  full  Latitude)  is  but  in  Part  ;  it 
isjiill  2i  Myftery^  a  great  Myjiery^  and  fuch  a  Myfiery  as  is  our  Duty  to  believe  and 
admire^  as  St.  Pauld\d  before  us.  In  the  fame  Senfe  the  Dodlrine  of  the  Refurrec- 
tionh  ftill  a  Myjiery,  and  an  Objedlof  our  Faith  and  Jdmiration,  And  all  thefe 
are  fuch  Myfteries  as  yield  both  Pleafure  and  Profit  unto  Believers  in  the  Exercife 
of  their  Faith  and  holy  y^dmiraiion,  who  by  Faith  do  difcern  fomething  of  the 
Grandeur,  fForth  and  Excellency  of  the  ObjeSi,  howfoever  it  be  otherwife  with 
Mr.  F,  and  his  Followers,  to  whom  thefe  Things  are  nothing  at  all,  unlefs  it  be 
the  Subjeft-Matter  of  their  Banter  and  Ridicule.  So  that  to  ufe  Mr.  Fcjier's  own 
Words,  in  his  Preface  to  his  Defence  of  the  Ufefulnefs  i^c.  of  the  Chriftian  Re- 
velation, I  may,  I'm  forry  that  he  has  given  me  Caufe,  to  fay,  "  That  Infidelity 
has  increafed  amongft  us  very  much  of  late  is  a  general  Obfervation."  A  melan- 
choly Refle<Stion  this  !  that  Men  of  good  natural  Senfe,  Learning  and  Jbilities, 
ihould  employ  the  fame  unto  fo  ill  a  Purpofe  j  that  they  fhould  fo  highly  extol  and 
cry  up  the  Ufe  of  Reafon,  fo  as  to  reafon  away  the  Fundamentals  of  the  Chriflian 
Faith,  which  leads  to  flat  Infidelity,  whereby  they  are  in  Danger,  I'm  afraid,  of 
reafoning  themfelves  out  of  their  eternal  Salvation,  who  while  they  fo  much  cry  up 
Morality,  do  become  fo  immoral  as  to  refufe  to  yield  an  Obedience  of  Faith  unto 
the  Record  of  the  Almighty,  exercifing  their  Reafon  in  a  Way  of  Rebellion  again/} 
inltead  of  obeying  the  fame. 

«  It  is  hard  to  determine  (fays  a  certain  Divine  of  the  Eflablifhed  Church,*) 
which  is  the  greatefl  Misfortune,  either  to  give  an  eafy  Aflent  to  whatever  Doc- 
trine is  propdfed  to  us,  or  to  value  ourfelves  upon  pretended  Difficulties,  and  deny 
inconteftible  Articles,  becaufe  they  are  not  altogether  free  from  them  ?  It  feems 
30  me  as  dangerous  an  Error  to  difbelieve,  as  to  believe  every  Thing :  The  one  be- 
ing the  EfFeil  of  a  prodigious  Weaknefs,  the  other  of  an  incredible  Prefumption  ;  both 
equally  inconfiftent  with  Reafon,  which  cannot  but  be  fenfible  that  as  there  are 
Things  vifibly  falfe  to  the  meanefl  Capacity,  fo  there  are  thofe  which  the  greatefl 
Penetration  cannot  reach,  and  yet  are  certainly  true.  This  carries  fo  much  Evi- 
dence along  with  it,  that  it  is  granted  in  all  our  moral  znd  phiJofophical Enciu'uie?. 
We  are  Witnefles  of  innumerable  Events,  the  Caufes  of  which  we  guefs  at,  but 
can  give  no  clear  Account  of.  The  Springs  of  mofl  Tranfadions  in  the  World 
are  hid  from  Mankind,  and  lie  in  an  unfathomable  Security,  plain  to  none  but  un- 


*  H,  DE  Luzancy^  B.  D.  Vicar  of  Dover  and  Barwieh, 

to 


APPENDIX.  437 

to  him  to  whom  Darknefs  is  as  Light  as  the  Day.  The  fame 'Inuft'he  faid  of  our 
Search  about  natural  Objc6is  :  Nature  fo  obvious  every  where,  has  yet  fuch  fecret 
RecefTes,  which  all  our  Sagacity  cannot  penetrate.  We  are  agreed  concerning 
its  Operations  :  but  as  for  their  Principles  they  have  been  difputed  of  from  the 
Beginning,  and  wiJl  be  unto  the  End  of  the  World  :  The  Men  of  Thought  and 
Reflcdion  concluding  daily  that  there  are  on  all  Sides  mighty  Difficulties,  and  ne- 
ver to  be  overcome.  But  it  is  ftrange  that  this  fhould  be  granted  with  fo  much 
Equity  and  Freedom  in  that  Sort  of  Matters,  and  denied  of  Religion  ;  which  be- 
ing of  a  higher  and  more  abflrufe  Nature,  and  of  far  greater  Authority  than  all 
Didbites  of  Men,  fhould  by  its  own  Weight  filence  all  Objections,  and  put  pofi- 
^ive  Mortals  in  Mind,  that  a  tranfcendent  Objeil  ceafes  not  to  be,  becaufe  we 
cannot  take  an  exa6t  View  of  it  ;  and  that  a  divine  Propofition  lofeth  not  the 
Charader  of  Truth  becaufe  we  form  Difficulties  againft  it.  And  yet  this  is  the 
Cafe  of  Socin'tanifm.  The  Gentlemen  who  have  fuffered  themfelves  to  be 
led  into  it,  deny  the  Myfteries  of  Chrijiianity,  infifting  on  their  Unreafonablenefs, 
pretending  tliat  they  are  not  obliged  to  believe  that  of  which  they  have  not  a  clear 
Notion  ;  and  with  a  Sort  of  Ailurance,  which  becomes  no  Man,  and  them  lead  of 
all,  charging  the  facred  Doctrine  with  ihc  Jcandalous  Imputations  oi  ContradiSiion 
and  Nonfenfe.  This  is  the  Defign  of  their  laft  Colledlion  of  Prints  ;  their  perpe- 
tual Dcfcant  in  Converfation,  and  a  Contrivance  to  keep  the  Difpute  alive,  'till 
that  being  ruined,  they  muft  of  Neccffity  fet  up  fomething  elfe  :  But  indeed  we 
argue  to  give  Life  to  a  Party,  or  elfe  we  adl  hncerely,  confciencioufly,  and  with  a 
Delign  to  find  out  the  eftablifnedTruth.  \i  the  ^^{k,Gcdts  greater  than  ourHearts^ 
and  knoweth  all  Things.  He  will  punifh  fo  mean  and  fordid  an  End,  which  docs 
i\Q\.  vindicate  \>w'iproJlttute'^Q^\^\ovi.  But  if  the  laft,  I  muft  beg  Leave  to  fay, 
that  there  is  neitherTruth, Piety  or  Modefty  in  all  that  Noife.  J/i^  come  to  that, 
that  I  muft  call  a  divine  Do6l:rine  unreafonable,  becaufe  my  Reafon  is  weak,  anid 
cannot  underftand  every  Part  of  it  ?  Do  I  own  my  Doubtfuinefs  and  Ignorance 
in  all  other  Things,  and  am  only  fecure  and  clear  fighted  in  this  ?  Or  admit  a 
Myftery  in  moft  of  Nature's  Operations,  and  exclude  them  only  from  Religion  ? 
Happy  Man  that  can  tye  the  Hands  of  his  Maker,  and  force  him  to  impofe  no- 
thing on  his  Belief,  but  what  is  plain  and  intelligible." 

To  this  I  would  beg  Leave  to  fubjoin,  and  refer  unto  Mr.  FoJier\  Confidcra- 
tion,  what  the  learned,  ingenious  and  pious  Dr.  lVatt"s  has  offered  in  his  excel- 
lent Treaiifcof  Logick,  or  the  right  life  of  Reafon,^.  236.  *'  InMatters  of  meer 
Teftimonv  whether  humane  or  divine,  there  is  not  always  a  Neceffity  of  clear 
and  diftind  Ideas  of  the  Things  which  are  believed  ;  tho'  the  Evidence  of  Pro- 
pofitions,  which  are  intirely  formed  by  our  felves,  depends  on  the  Clearnefs  and 
Diftindtnefs  of  thofe  Ideas  of  which  they  are  compofed,  and  on  our  own  clear 
Perceptions,  on  their  Agreement  or  Difagreement,  yet  we  may  juftly  affent  to 
Propofitions/orw^^:^  hy  others^  when  we  have  neither  a  clearConception  in  our  felves 
of  the  two  Ideas  contained  in  the  Words,  or  how  they  agree  or  difagree  ;  'provided 
always  that  we  have  clear  and  fufficient  Evidence  of  the  Credibility  of  the  Perfons 
who  inform  us.  Thus  when  we  read  in  Scripture  of  the  great  Dodrines  of  the 
Deity  of  Chrift,  of  the  Union  of  the  divine  and  human  Natures,    of  the  divine 

Agency 


438  APPENDIX. 

Agency  of  the  blefled  Spirit,  that  the  Son  is  the  Brightnefs  of  his  Father'sGlory^ 
that  all  Things  were  created  by  him,  that  the  Son  fhall  give  up  the  Kingdom  to 
the  Father,  and  that  God  fhalJ  be  all  in  all  j  we  may  hh\y  believe  them.  For 
tho'  our  Ideas  of  thefe  Objects  ihemfelves  are  not  fuJfficiently  clear,  diftindt  and 
perfedl  for  our  own  Minds  to  form,  tJiefe  Judgments  or  Propofitions  concerning 
>t.hem,  yet  we  have  a  clear  and  diiiiijit  Perception  of  God's  revealing  them,  or 
that  they  arc  contained  in  Scripture  :  and  this  is  fufficient  Evidence  to  determine 
cur  Artent.  The  fame  holds  true  in  fome  Meafure  where  credible  humanTeJiimony 
aiVures  us  of  fome  Propofitions,  while  we  have  no  fufficienj  Ideas  of  thcSubJe^  and 
predicate  of  them  to  determine  our  AfTent.  So  when  an  honeft  and  learned  Ma- 
thematician, afiures  a  Plow-man  that  the  three  Angles  of  a  Triangle  are  equal 
to  two  right  Angles  ;  the  Plow-man  who  has  but  confufed  Ideas  of  thefe  Things, 
may  firmly  and  fafely  believe  thefe  Propofitions,  upon  the  fame  Ground,  becaufe 
he  hath  Evidence  of  the  Skill  and  Faithfulnefs  of  his  Informer.  —  And  indeed  un- 
lefs  this  Reprefentation  of  the  Matter  be  allowed,  there  are  but  few  Propofitions  in 
the  World,  even  in  human  Things,  to  which  we  can  give  an  intire  AfTent,  or 
which  we  may  be  faid  either  to  know  or  believe, becaufe  there  is  fcarce  anyThing 
in  Earth  of  which  we  have  an  adequate  and  moft  perfe6l  Idea.  And  it  is  evident 
that  in  divine  Things,  there  is  fcarce  any  Thing  which  we  could  either  know  or 
believe  without  this  Allowance  :  for  tho'  Reafon  &  Revelation  join  to  inform  me 
that  God  is  holy,  how  exceeding  inadequate  are  my  Ideas  of  God  and  of  his  Ho- 
Jinefs  ?  Yet  I  may  boldly  and  intirely  afTent  to  this  whole  Propofition,  fince  I  am 
Jure  that  every  known  and  unknown  Idea  fignified  by  the  Term  God,\s  connected 
with  the  Ideas  of  the  Term  Hotinefs  ;  becaufe  Reafon  partly  informs  me,  but  efpe- 
cially  becaufe  thedivineTeftimony  which  hath  connected  them  is  certainly  credible. 
I  might  argue  on  this  Head  perhaps  more  forcibly,  from  the  Dodlrine  of  God's 
Incomprehenfiblenefs.  If  we  could  believe  nothing  but  what  we  have  Ideas  of,  it 
would  be  impofiible  for  us  to  believe  that  God  is  Incomprehenfible  :  For  this  im- 
plies in  it  a  Belief,  that  there  are  fome  unknown  iJeas  ^belonging  to  the  Nature 
of  God  :  therefore  we  both  believe  and  profefs  fomething  concerning  unknown 
Ideas,  when  we  believe  and  profefs  that  God  is  incomprehenfible." 

Hence  then  if  Mr.  Fo/hr  and  his  Adherents  will  abide  by  their  beloved  A'laxim 
of  believing  no  more  or  other  Propoiltion  than  what  they  can  have  adequate  Ideas 
of,  if  they  are  ftill  refoived  not  to  carry  their  Faith  one  Jot  beyond  their  Under- 
itandings,  they  muft  or  Courfe  renounce  not  only  divers  Articles  of  Faith  con- 
tained in  the  Chrijiian  Revelation^  but  alfo  of  natural  Religion.  So  that  they  are 
bro't  to  this  Dilemma, either  to  quit  their  mighty  Maxim,  their  darling  Principle, 
or  elfe  to  renounce  the  Doctrine  of  God's  Holinefs  and  Incomprehenfibility, which 
to  do  would  be  to  renounce  the  cleareftDidlates  both  of  Reafon  and  Revelation  to- 
gether :  and  {o  their  Deifm  would  run  into  downright  Atheifm.  At  beft,  while 
they  adhere  to  their  darling  Maxim,  they  are  manifeftly  guilty  of  a  Self-Contra- 
diiiion  by  believing  at  the  fame  Time  that  God  is  Incomprehenfible.  And  feeing 
thefeSort  of  Gentlemen  are  fo  very  expert  at  crying  out  againft  incomprehenfible, 
unintelligible  My/hriei^  Nmfenfe  ContradiStion  in  others^  and  make  io  loud  a  Cla- 
mour about  Reafon,  1  would  dcfire  them,  by  the  Way,  to  try  their  Skill  at  recon- 
ciling 


J    P    P    E    N    D    I    X, 


.439 


ciltng  their  [robbing  of  Chrift  of  his  proper  Divinity,  with  their  adoring  him, 
and  praying  to  him,  and  making  him  the  Obje6l  of  divine  Worfhip.  Let  them 
ihew  how  it  is  confiftent  with  Reafon  that  a  meer  Man,  a  w,f^Creature,  tho'  never 
fo  glorious  an  One  as  they  make  Chrift  to  be,  can  offer  himfeif  as  a  fufficient  pro- 
pitiatory Sacrifice  for,  and  to  take  away  the  Sins  of  the  whole  World.  Let  them 
fee  if  they  can  make  their  Notions  of  a  dignified  Creature  God^  capable  of  divine 
Worfhip,  appear  more  reafonable  than  our  maintaining  a  Trinity  of  Perfons  in 
the  Unity  of  EfTcnce.  We  think  we  have  the  greateft  Reafon  to  aflert  this,  be- 
caufe  that  Chriftian  Revfelation  which  bringeth  with  it  the  higheft  and  nobleftCre- 
dentials,  doth  pofitively  detlare  that  there  are  Three  which  bear  Record  inHeaven, 
the  Father,  the  Word,  and  the  HolyGhoft,and  that  thefeThree  zreOne.  Where- 
JiS  the  abovefaid  Notions  are  as  contrary  to  Reafon  as  they  are  Strangers  to  divine 
Revelation.  If  to  this  it  fhould  be  anfwered  by  any  of  theSocimanSiamp,ihit  they 
do  not  give  unto  Chrift  that  Worftiip  which  is  properly  divine  when  they  afcribe 
unto  him  Glory  and  Dominion  for  ever.  Amen.  Then  1  reply,  that  they  only 
-make  afplendidShew  without  5a^an^tf, having  learned  to  darkenCounfel  by  Words 
without  Knowledge  ;  or  perhaps  they  have  been  at  Rome^  and  learned  their  Bre- 
threns  nice  Diftindtions  between  Dutia  and  Latria,  to  the  which  they  may  have 
Recourfe  when  pufhed  home  in  this  Argument. 

In  ftiort,  fince  Mr.  F.  fays,  that  Chrift  is  to  be  worP)ipped  it  is  fit  he  fhould  be 
.aflced,  whether  he  means  with  meerly  civil  Worfhip,  or  that  which  is  properly  di- 
vine. If  tht forfner^  then  what  Honour  doth  he  give  to  the  Son  of  God,  any  more 
than  what  Men  commonly  give  to  any  meer  Creature  in  high  OiKce  and  Station  ? 
if  the  latter  J  then  is  he  not  according  to  his  oivn  Principles  guilty  of  Idolatry  m 
-Worfhipping  One  who  in  his  Efteem  is  not  by  Nature  God  ? 

But  that  I  be  not  further  tedious  to  my  Reader,  all  I  fhall  add  concerning  My- 
Jieries  and  th^ proper  Ufe  of  Reajcn  in  Matters  of  Faith,  fliaJi  be  a  brief  Qiiotation 
.out  of  the  introdmftory  Part  of  a  Sermon  ||  which  I  preached  in  Vindication  of 
iheDodhineof  original  Sin,  which  one  of  Mr.  Fo/Jer^s  Difciphs  |  here  puhlickly 
replied  to^animadverted  on y  and  in  a  certain  Difcourfe  which  he  delivered  inOppo- 
fition  to  that  Doctrine  and  the  Preachers  of  the  fame.  Wherein  alfo  the  faid/jV- 
madverier  in  Imitation  of  his  Majier^  harrangued  againft  Myjleries^  and  in  Behal; 
of  Reafon^  at  no  fmall  Rate. 

Nov/  the  Paragraphs  which  I  think  proper  to  infert  here  out  of  my  faid  defenfin^s 
Sermon  run  thus  :  "  Fifthly,  Whereas  this  Animadverter  faid  a  great  deal  about 
JJ-i^/Pm^y  in  Religion,  whereby  he  endeavoured  to  reprefent  his  Opponents  as  a 
fltrange  Sort  of  People  ;  I  cannot  but  obferve  to  you,  that  a  great  deal  of  what 
•he  oftered  on  this  Head  was  intirely  ncedlefs^  and  a  meer  JjnufcTTient  being  what  no 
;;Body  that  I  know  of  do  deny,  viz.  that,  that  which  was  once  a  Ahfic^v  or  Secret 
htix\g  fully  revealed,  remains  no  longer  a  Myftery  or  Secret  :  For  luftance, God's 
^calling  of  the  Gentiles,  which  was  hid  from  Ages  and  Generations,  but  wczcmade 
nianifeii  tothe  Saints.     But  then  at  the  fume  Time^l  cannot  agree  with  him,v/hea 

.  !|  .N.^B.  .TiieBody  of  vKhichSermon .nQW.lia.odi at theBe^inning of  tbisTreatife, 

•t  One  //f«ry  Hevvjsid> 

L  1  I  -    he 


44^5  APPENDIX, 

he  would  tbnice  Infer,  that  we  have  nothing  to  do  with  any  Points  in  theCHriftiah 
Religion  as  Articles  of  our  Faith  that  are  myfierious  ;   or  that    it  is  abfurd  to  be- 
lieve any  Thing  which  we  cannot  \\z\Qfull  Ideas  of,  and  be  able  of  comprehending. 
And  I  cannot  but  obferve,  that  as  abfurd  a  Thing-^s  this  is,  our  Opponents  are  as 
really  chargeable  with  Jhfurdities  in  believing  y^w^  Points  of  Religion,  as  we  can 
be  in  others.     For  Inllance,  they  do  profefs  to  believe  that  God  is  incomprehenftbk  ; 
v/hich  plainly  carries  with  it  a  Confejfion,   that  they  dabelieve  what  they  are  not 
able  to  comprehend,   or  what  they  have  hot/z///  Ideds  of.     So  that  they  do  contrary 
to  their  own  Didatcs,  carry  their  Faith  beyond  their  Underftanding,  giving  therr 
AfTent  to  the  Truth  of  fuch  Propofitions,    that  are   very  myfterious  and  ohfcure. 
They  fhould  not  therefore  complain  of  that  as  Nonfenfe  and  Contradiliion  in  others., 
which  they  do  themflves.     But  to  fet  this  Matter  ftiJI  in   a  clearer  Light  :     The 
Truth  is  (i)   That  fome  Points  of  Religion  which  once  were  Myfterre9,intirely 
hid  from  Men's  Eyes,   being  fully  revealed,  do  no  longer  remain  a  Secret  or  My- 
llery.      (2)  That  there  arc  of  her  Points  of  Religion,  which 'whert.-revealed.   We 
know  no  more  than  the  bare  FaHs,  or  Exiflence  of  thofe  Things,  w^hiTe  as  to  their 
Modus.,   x\\Qy  do  remain  myfterious  and  obfcure,    paft  our  Ability   to*  cvmprehend-, 
which  Propofitions  we  do  very  rationally  give  our  Aflent  to,   as   "founded   on   the 
Credit  of  the  Revelator.     Our  Reafon  is  employ'd  about   he  Evidence.,  which  upon 
a  rational  Search  being  found  valid,   we  do  very  rationally  give  oi3r  afeht   unto,  or 
credit  the  Matter  affcrted,   notwithftanding  the  inadcquatenefs  of  our  Ideas  of  the 
Things  aflcrted,  as  to  how  they  can  be.      Which  brings  m^,fixthiy.  To  obferve, 
in  how  unreajonable  a  Manner  our  Animadverter  charged  his  Opponents  with  dic- 
ing oi  Reafon,   and  the  ?7/>  thereof  in    Matters  of /tf///;,   and  th'at   too  witn^ilt 
making  any  DifiinSlions  in  or  Mitigation  of  the  Charge    ;     thereby   reprefenti'rrg 
them  like  Men   without  Reafon,   or  as  adting  contrary  to  Creatures  endowed  with 
rational  Powers.      Whereas  in  order  to  have  done  his  Opponents  y»/?;V^,  he  ought 
in  a  (jualifedScnCe  to  have  fhewn,in  what  particularRefpecfs&cConfderations^they  do 
"fpeak  againlt  the  advancing  of  Reafon  inMatters  of  Faith, znd  in  tuhatRefpe^s  they 
do  allow  of  it's  Ufefulnefs  ;   for  who  in  good  Reafon   can  think,    that  we  fhould 
be  fo  unreafonable,  as  xvholly  to  exclude  the  Ufe  of  Reafon   in  Matters  of  Faith, 
feeing  to  believe  is  the  proper  Adl  of  a  rcafonable  Creature  ;  and  which  no  irra- 
tional Creature  can  pojfibly  perform  ?     And  indeed  if  I  did  not  look  upon  my  yf«- 
dience  li.'i  endued  with  r^^/sw^/ Powers,  and  exp66ted  that  they  fliould  make  ufe 
of  the  fame,  in  hearing  and  judging  of  what  I  {i.y,  how  impertinent  h  vain  would 
all  my  Reafonings  with  them  be,    in  order   to  bring  them  to  believe  that   the 
Doctrines  which  I  preach  are  true  ?     That  is  to  fay,   that  they    are  to  be   found 
upon  Record  in  the  bleiTedBook  of  God,  the  Bible.     As  the  holy  Scriptures  are 
the  Standard  of  divine   Truths,   znd  the   only  certain  Rule  of  Faith  as  well   as 
PraH'tce  ;    fo  I  would  have  all  that  hear  me  this  Evening,  %  employ  all  their  rea- 
foning  Powers,  in  fearching  the  Scriptures,  and  according  to  the  jufteft  Rules  of 
Speech  and  Interpretation  of  Words,   to  judge  of  what  I  offer  as  the  Senfe  of 
Scripture,   and  accordingly  to  flZ'/df^;by  whatever  Propofitions  they  find   upon  the 

J  This  Sermon  was  preach'd  at  an  Evening  Ledure. 

Scripture 


APPENDIX.  44  r 

Scripture  Record,  which  is  moft  reafonabU  to  do.  It  being  very  rational  to  give 
our  ready  Aflent  unto  whatever  is  afierted  by  a  credible  TtiWmony.  And  if 
the  Teftimony  of  credible  Men  be  great^  furely  the  Wjtnefs  of  God  is 
greater.  Whereas  to  refolve  not  to  believe  any  more  of  what  God  hath  faid  in 
Scripture,  than  what  we  can  comprehend  with  our  finite  reafoning  Powets  and 
narrow  Underftandings,  is  a  Thing  moft  unreafonahle  \  becaufe  this  were  at  once 
to  limit  the  great  and  holy  One  in  his  Revelations,  and  put  &  Bar  unto  his  fovereign 
Claim  of  our  Credence  j  and  to  deal  by  him  no  better,  than  Men  commonly  do 
by  z/ufpedfed  Wkncfs.  Yea.  this  is  to  fet  Faith  znd  Rea/on  at  Variance  with  a 
Witnefs  ;  the  Miftrefi  is  turned  out  of  herP/ac^,  and  the  iW<7/Vunreafonably  put 
in  her  Room  to  bear  the  Sway  and  Rule  over  her,  to  whom  Ihe  ought  in  good 
Reafon  be  fubjedt  as  Hagar  to  her  Miftrefs  Sarah.  To  give  you  according  to  the 
beft  of  my  Power,   a  true  State  of  the  Cafe,  I  fhall  obferve, 

I .  That  the  Exercife  both  of  Reafon  and  Faith.,  are  Adts  proper  only  to  rational 
Agents:  This  is, on  all  Sides  acknowledged.  Alfo  2d!y,  That  as  there  is  natu- 
rally fuppofed  an  Obje£l  about  which  they  are  converfant,  fo  therein  there  muft  be. 
a  mutual  Agreement  and  proper  Order  obferved  ;  as  the  one  cannot  adl  without 
the  other,  fo  in  their  being  converfant  about  the  faid  proper  Objedh  there  muft  of 
Courfe  be  a  Harmony  therein.  To  fay  Faith  can  be  exercifed  ^moout  a  proper^ 
Objeft,  without  the  Ufe  of  the  reafonable  Powers,  would  be  mojl  abfurd  ;  and  on 
the  other  Hand  to  fet  the  Powers  of  Reafon  to  the  nullifying  of  the  proper 
Exercife  of  Faith.,  (which  is  to  aflent  to  whatever  is  aflerted  by  a  credible  Tefti- 
mony j  would  be  no  Xe^s  fo  ;  being  contrary  to  the  natural  Dictates  oi  Reafon. 
All  this  I  hope  will  be  admitted  to  pafs  for  zjuji  Method  oi  reafoning.  H.ence.thsn 
to  bring  this  to  the  Point  under  Confideration,  I  {ball  yS';^/.,  take.it|for  granted 
that  the  whole  of  divine  Revelation  is  (to  ufe  Mr.  Foyer's  own  Wordsj  moft  ufe- 
Jul.,  true  and  excellent^  bringing  with  it  the  highefl  and  nobleji  Credentials.  Secondly^ 
That  whatever  Doctrines  or  Propofitions  it  propoundeth  do  juftly  challenge  the 
ready  Obedience  of  our  Faith,  notwithftanding  their  containing  Things  in  them 
which  are  above  the  Comprehenfion  of  our  Reafon^  which  is  but  limited  and  finite. 
Thirdly^  That  as  Faith  cannot  be  exercifed  without  the  Ufe  of  Reafon,  fo  Reafca 
equally  owes  Obeiience  to  the  divine  Tefiimony  ;  both  muft  equally  fubmit  thereunto 
mutually  znd  freely.  Fourthly  fThzt  a^  in  doing  this  a  properOrder  is  to  be  obferv- 
ed, fo  it  lies /^fr^,  viz.  Reafon  as  z  Purveyor  to  Faith  is  employed  zhout  the  Evi- 
dence y  whether  God  in  his  holy  Book  the  Bible,  hath  faid  thus  and  thus,  yea  or  no  f 
and  upon  finding  out  the  Affirmative,  it's  Bufinefs  is  readily  to  give  JVay  to  Faithy 
and  not  to  obftru6l  her  in  her  Office  of  believing,  by  an  impertinent  cavelling 
and  difputing  with  a  How  can  thefe  Things  be  ?  For  this  were  for  Reafon  to  rebel. 
inftead  of  obeying,  adling  contrary  to  its  Ufe  and  Office,  which  its  great  Author 
hath  affigned  it  ;  for  it  can  never  in  Reafon  be  thought,  that  the  ever  glorious. 
God  endowed  Men  with  the  noble  Powers  of  i^f^/^M,  with  a  Liberty  that  they 
might  employ  them  in  difputing,  queflioning  and  invalidating  his  own  Teftimony. 
No,  he  experts  Obedience  from  every  Faculty  of  our  Souls,  one  as  well  another  : 
As  GQd\  Ways  are  above  our  Way,  as  his  Thoughts  are  above  our  Thoughts, 
and  as  his  Judgments  are  a  great  Deep  ;  fo  our  reafoning  Powers  ought  humbly  to. 

L«  1  1  2  hdvsij' 


4'4^  APPENDIX. 

low  to  every  facred  Propofitioti  lay^d  down  in  the  divine  Or Sic]^^^  and  being  fur- 
rounded  with  Difficulties,  inftead  Of  difpnting,  humbly  to  fubmit,  crying  out,  O 
the  Depth  I 

<'  That  fiipernaturalDodlrinesafcf  incofnprehenfible  now  they  are  revealed, (as 
Dr.  Bates  well  obferves)  is  cne  Argument  to  prove  they  never  could  be  invented 
and  difcovered  by  Man,  for  that  which  cannot  naturally  enter  into  the  Mind  of 
Man,  cannot  poffibly  proceed  out  of  it  5  and  'tis  as  abfurd  for  Reafon  to  rcjedl 
the  divine  Teftimony,  and  violate  the  facred  Refpedl  of  Faith,  as  for  Senfe  to 
contradict  the  cleareft  Principles  of  Reafon.  To  deny  fupernatural  Truths  be- 
caufe  they  are  above  our  Conception  and  Capacity,  is  not  only  againft  Faith  but 
againft  Reafon,   that  acknowlegeth  its  own  Imperfedlions."     Thus  far  the  Dr. 

Are  we  not  all  bound  to  confefs,  that  in  this  State  of  ImperfiSiion^    the  mofl 
enlarged  and  capacious  Soul  can  fee  the  great  Things  of  God  but  as  through  a  Glafs 
darkly^  feeing  and  knowing  them  but  in  part  ?    and  yet  fhall  we  at  the^'Fime  re- 
folve  to  believe  no  other  Propofitions  than  what  we  can  comprehend,   or  fee  clearly 
without  the  Icaji  Obfcurity,   Darknefs  or  Difficulty  ?    If  fo,  how  palpably  do  we  at 
once  f<j«/r<7(^;J?  our  own  Confeflions,  and  deftroy  ail  Difference   between  a  State 
oi  ImperfeSiion  on  Earth,  ^nd  a  State  of  clear  Fi /ion  in   Heaven,  where  we  (hall 
have  ayi7r  ^r/?/'/^r  View  of  the  gre^t  Things   of  God   (if  he  fhall  pleafe  by  his 
Grace  to  fit  us  for  and  bring  us  thither)   than  we  can  pcffibly  have   here  beltw^ 
feeing  them  there  without  a  Glafs  between  ?      Nc%v  we  know   but  in  part,   but 
when  that  which  is  perfcSi  is  come,   then  that  which  is  in  part  fhall  be  done  away. 
I  will  inftance  in  the  grand  Dodlrine  of  the  RefurreSiidn,  fince  my   Animadverter 
hath  publfckly  owned  if  as  one  h\t\c:\t  of  his  Faith,  as  it  is  alfo  one  of  miney  and 
do  fay  with  hilrr  that  it  was  once  a  Myjxery  or  Secret  hid  frotti  the  Souls  of  Men, but 
being  revealed  remains  no  longer  y«t7;,   that  is  to  fay,  in  the  Manner  as  before 
it  was  made  known.     It  was  a  Dcdrrine  revealed  in  the  Old  Teflamcnt,    but 
more  f/^^r/y  unfolded  in  the  A'/tf ,   the  Aportle  faying    "   Behold   I  fhew  )ou  a 
Jldy/lery,'^  and  fo  forth.     By  divine  Revelation   we  do  know  this  to  be  a  Doc- 
trine of  God,  and  many  Things  concerning  it,  which  could  not  be  found  out  by 
the  utmoft  Searches  of  bare  Reafon.     But  after  all  that  We  know  concerning  this 
weighty  Point  of  Doflrine,  is  our  Knowledge  of  it  foperfeSf  as  that  no  Manner 
of  Obfcuriiies  3nd  Difficulties  do  attend   our  Thoughts   of  it  ?      Is  our  prefent 
Knowledge  concerning  it  \'o  full  and  clear,    as  that  hereafter  it  will  be  no  clearer  f 
Or  muft  we  not  rather  confefs   that  at  prefent   we  know  it  but  in   part  j    but 
that  in  a  State  of  PerfeSiion  and  Vifion,  we  (hall  know  many  Things  concerning  it 
which  in  t\\t  prefent  State  of  Things  do  remain  myfierious  and  abfcure,   fo  that  we 
cannot  have  adequate  Ideas  of  that  grand  Point  ?    Which  at  the  fame  Time  is  no 
Hindrance  to  our  AJfent  to  the  whole  Propofition,   that  there  fhall  be  a  Refurrec- 
tion  of  the  Dead,  both  of  the  Jt/Jf  and  of  the  Unjii^  ;   and  that  they  fhall  be  raifed 
thus  and  thus  as  the  holy  Scripture  dechres.       And  wherefore  do  we  all   receive 
this  as  an  Article  of  our  Chriflian  Faith,    but  becaufe  we  do  find  it  flanding  upon 
divine  Record  ;  ai^d  not  becaufe  our  Knowledge  concerning  it  is  comprchenfive  of 
all  that  relates  to  it  ?     For  the  very  fame  Reafon  then  fhould  we  believe  every  other 
Scripture  Propofition,  notv^ithftanding  thofc  i),#iL7////Vj  which  do  clog  our /«/// 

Capactieis 


APPENDIX. 


445 


Capacities  in  thinking  thereupon.  If  the  grand  Do£lrines  of  the  holy  Trinity, 
and  the  Union  of  the  two  Natures  divine  and  human  in  the  Perfon  of  our  blejj'ed 
Emanuel^  God  with  us,  and  that  oi original  Sin,  mult  be  rejecSted  becaufe  incom- 
prehenfible  to  Reafon,  and  becaufe  itiany  Difficulties  do  attend  our  Thoughts  of 
them,  and  becaufe  many  OhjeSiions  are  formed  againft  them  :  By  the  very  fame 
Rule  we  might  difbelieve  the  Dodtrine  of  the  Refurreilion  alfo,  fince  our  Know- 
ledge thereof  is  but  iniperfe£f  and  in  part^  and  that  many  Objeftions  are  raifed 
againft  it  by  many,  with  captious  Queries,  How  can  thefe  Things  be  ? 

But  if  on  the  other  Hand,  notwithftanding  all  thefe  Difficulties  andObjeflions, 
we  refolve  to  believe  this  Dodtrine  upon  the  valid  Confideration  of  God's  deciftve 
Authority,  fhining  with  a  divine  JVlajefty  in  our  ^5/>>  iB/<5/^,  why  fliould  not  the 
fame  Authority^  in  all  good  Reafon  deiermine  our  Afient  unto  thofe  other  Do6lrines, 
and  balance  onr  Minds  againft  all  thofe  Difficulties  and  Obfcurities  that  do  attend 
them,  in, this  State  of  7wpfr/><f?/i7«,  fmce  the  o??^  is  as  really  a  Scripture  Do<5lrinc 
as  the  other ^  and  all  as  really  as  one  ?  If  thofeDodlrines  which  I  offer  to  your  Con- 
fideration,  be  not  to  be  found  in  holy  Scripture,  according  to  all  juft  Rules  of 
Speech  and  Interpretation  of  Words,  then  do  not  receive  them  into  your  Creed  ; 
but  if  they  are  there  to  be  found,  and  you  fhali  notwithftanding  reject  them,  and 
all  becaufe  you  cannot  folve  all  the  Difficulties  that  do  attend  them,  you  will  a^ 
both  unreafonably  and  finfully.  As  for  all  that  have  entrenched  themfelves  within 
iuch  z  Subterfuge ;  I  (hall  not  be  difappointed,  if  they  fhall  reje&  many  Bible 
Dodtrints  befides  that  of  original  Sin  ;  altho'  I  fhould  produce  thence  ever  fo 
many  Arguments  in  Proof  thereof,  and  alfo  from  Experience  and  Fa<5ts  in  their 
towy/i-ti  Evidence.  And  indeed  why  fhould  I  thiiik  it  ftrange,  that  this  Scripture 
Doctrine,  any  more  than  many  others  fliould  not  be  embraced  by  every  one,  fincc 
(as  St.  Paul  faith)  the  natural  Man  receiveth  not  the  Things  of  the  Spirit  of  God, 
for  they  are  Foolifhnefs  unto  him,  neither  can  he  know  them,  becaufe  they  are 
fpiritually  difcerned,  i  Cor.  2.  14.  That  the  Do6lrine  of  (jr/^/W/ 5/« and  Pollution 
fliould  be  znunplea/mg  Truth  to  mzny,  is  neither  wzt;  nor  ftrange,  fince  as  Jgur 
faith,  Prov.  30.  12.  *«  There  is  a  Generation  that  are  pure  in  their  own  Eyes, 
and  yet  is  not  wafhed  from  their  Filthinefs."  But  unto  every  truly  inlightened, 
humble  Soul,  that  without  any  finful  Referves  makes  the  blefted  Book  of  God  the 
Bible  the  Rule  of  his  Faith  and  Life,!  doubt  not  of  having  their  univerfal  Suffrage. 
And  I  heartily  wifh,  that  all  P>/?/Wnv  being  laid  afidc,  and  that  w^^n  Subterfuge 
of  believing  no  more  of  God's  holy  Revelation  than  what  comes  within  the  Verge 
of  a  fiiiiteComprchenfion,  being  quited  and  deferted,  every  one  that  hears  me 
this  Evening  would  ftudioufly  imitate  the  fhining  Example  of  the  noble  Beream, 
vvho  received  the  Word  with  all  Readinefs  of  Mind  ;  fearching  theScriptures  daily 
whether  thofe  Things  were  fo.  While  i  fliall  labour  to  tread  in  the  Steps  of  that 
ancient  powerful  Preacher,  who  being  a  clofe  Adherer  unto  and  richly  verfed  in 
the  iioly  Scriptures,  as  the  only  certain  Rule  of  the  Chriftian  Faith,  did  mightily 
tconvince  the  Jews,  and  thatpz/Mf/f/^fhewingby  the  Scriptures  that  Jeful  was 
he  Chrifl.  Or  that  thofe  Do6\rines  which  he  taught  were  to  be  found  in  thofe 
facred  Volumes,  by  the  which  the  afl'ent  of  their  Faith  was  determined." 

By 


444 


APPENDIX. 


By  this  Time  the  impartial  and  judicious  Reader  may  fee  that  Socinianifm  Is 
not  fo  harmkfs  and  innocent  a  Thing  as  fome  take  it  to  be,  but  contrariwife  high- 
3y  difhonourabJe  unto  God,  and  prejudicial  to  the  Souls  of  Men,  as  it  oppugneth 
that  one  and  only  Way  of  a  Sinner's  Juftification  in  the  Sight  of  God,  which  the 
divine  Oracles  do  declare,  viz.  Faith  in  the  Blood  and  Righteoufnefs  of  our  blefled 
Emunuel  Jefus  Chrift  our  Lord,  together  with  the  whole  Method  of  divine  Grace 
in  the  effectual  Recovery  of  a  Remnant  of  Jdam's  apoftateRace  from  their  fallen 
Eflate,  and  faving  them  with  an  everlafling  Salvation  :  And  confequent  hereupon 
may  be  feen  how  necefTary  a  Thing  it  is  for  the  feveral  Churches  of  Chrift,  and 
in  a  particular  Manner  their  Miniflers,  who  are  fet  for  the  Defence  of  theGof- 
pel  mofl  chearfully  and  readily  with  a  becoming  Zeal  and  Fervour  to  comply 
with  that  divine  Injunction,  which  ftridtly  commands  them  earneftly  to  contend 
for  the  Faith  once  delivered  unto  the  Saints :  that  they  ftand  faft  in  one  Spirit, 
with  one  Mind,  ftriving  together  for  the  Faith  of  theGofpel :  That  they  watch, 
Hand  fail  in  the  Faith  :  That  they  quit  themfelves  like  Men,  and  be  ftrong  :  and 
that  at  the  fame  Time  all  their  Things  be  done  with  Charity  ;  That  they  a£t  from 
a  true  Principle  of  Love  unto  God,  and  a  hearty  afFe£lionate  Concern  for  the 
welfare  of  precious  and  immortal  Souls,  in  this  evil  and  error-abounding  Day,  in 
the  which  fo  many  are  carried  away  with  a  reafoning  Infidelity  :  folemnly  bearing 
in  Mind  the  Saying  of  St.  Jar/ies,  Chap.  5.  19,  20.  *'  Brethren,  if  any  of  you  do 
err  from  the  Truth,  and  one  convert  him  ;  let  him  know  that  he  which  convert- 
eth  a  Sinner  from  the  Error  ef  his  Way,  fhall  fave  a  Soul  from  Death,  and  fhall 
hide  a  Multitude  of  Sins. 

Happy,  Happy  then,  fliall  I  think  my  felf,  if  itfhallpleafemy  gracious  God, 
whom  I  ferve  with  my  Spirit  in  the  Gofpel  of  his  Son,  to  blefs  thefe  my  poor 
Endeavours,  or  any  others  of  my  weak  Labours,  unto  fuch  a  bleiTed  End. 
Accordingly  I  do  humbly  recommend  thefe  Pages  to  his  divine  Condu^  and 
JBleJfing,  trufiing  in  him  alone  for  Patronage  and  Succefs. 

I  {hall  conclude  the  Whole  in  the  Words  of  that  worthy  Servant  of  Chrifl 
now  with  God,  Dr.  Thcmasjacomb,  in  his  Preface  to  his  firfl  Volume  of  excellent 
Sermons  on  the  eighth  Chapter  of  St.  PWs  Epifiles  to  the  Romans,  Sedl.  11. 
«<  Of  all  the  Controverfies  with  which  the  Church  is  peflered,  I  have  (as  the 
Text  did  lead  me)  moft  concerned  myfelf  in  thofe  wherein  we  have  to  do  with 
Papijh  and  Socinians ;  but  principally  with  the  Latter.  Thefe  (not  that  in  other 
things  I  acquit  the  Former)  are  the  great  Impugners  of  the  Chriflian  Faith,  in 
their  denying  Chrift's  Go^-i^^^fl!',  eternal  SonfiAp,  Pre-exijlence  before  bis  Nati- 
vity of  the  Virgin,  {^wherein  they  are  worfe  than  the  old  Jrians,)  his  Satisfa^fion, 
his  being  a  proptr  Sacrifice  for  Sin,  the  main  Ends  of  his  Death,  &c.  Againft 
whom  therefore  I  have  endeavoured  to  afTert  and  maintain  thefe  high  and  glori- 
ous Truths,  which  are  indeed  Truths  oitht  frjl  Magnitude.  What  Thoughts 
ciherj  ,may  have  of  Socinianifm  I  knovir  not,  I  know  my  own  :  And  might  I 
prefume  fo  far,  as  to  give  Advice  to  my  revtrend  Brethren  in  the  Minifiry,  I 

would 


APPENDIX. 


445 


would  humbly  advife  them  to  fet  themfclves  to  their  uttno/i  againft  it ;  for  it 
doth  not  only  ftrike  at  ihciuhole  Platform  of  the  Gofpel,  but  (of  all  other  Opi- 
nions^ it  gets  neareft  to  the  very  FItals  thereof :  This  curfed  Worm  grows  in 
the  Gofpel's  beft  Fruit,  'tis  for  the  poifoning  of  tbofe  Fountains  from  which 
the  Streams  of  Life  do  moft  immediately  flow  ;  whiKt  many  other  Errors  en- 
danger but  the  remoter  Parts,  this  endangers  the  very  Heart  of  Chri/lianity  : 
Can  we  fay  or  do  too  much  to  fecure  Souls  from  it,  and  to  defend  the  Gofpel 
againft  it  ?  God  prevent  the  Growth  of  it  in  all  the  Churches  of  Chrift." 
To  which  devout  Petition  of  the  Rev.  Doctor,  I  do  heartily  fubfcribe 
AMEN,  AMEN. 

]■ 


I/aac  Chankr. 


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